A, 



Class BS 11-5 



Book /V- 
'1 



7" 



EXPOSITION OF PSALM CXIX 



AS ILLUSTRATIVE OF 
THE CHARACTER AND EXERCISES 
OF CHRISTIAN EXPERIENCE. 



BY THE REV. C. BRIDGES, M. A. 

VICAR OF OLD NEWTON, SUFFOLK. 



ELEVENTH EDITION. 



PUBLISHED BY R. B. SEELEY AND W. BURNSIDE ; 
AND SOLD BY L. AND J. SEELEY, 
FLEET STREET, LONDON. 
MDCCCXXXV. 



Exchange 
Western Ont. Univ, Litorfiwcy 

JAN 1 4 1;939 



PREFACE. 



A CONSIDERABLE portion of the Sacred Volume (as 
the Books of Psalms and Canticles in the Old Testa- 
ment, and a large part of the several Epistles in the 
Xevv Testament) is occupied with the interesting sub- 
ject of Christian Experience ; and exhibits its character, 
under different dispensations of religion, and diversified 
with an endless variety of circumstances, as ever essen- 
tially the same. As the same features of countenance 
and elevation of stature have always marked the human 
species in the midst of the creation of God ; so an 
identity of feature and measure of the stature of the 
fulness of Christ" has, in all ages, and under every 
shade of outward difference, distinguished the family 
of God as the people that should dwell alone, and 
should not be reckoned among the nations." ^ This 
indeed was to have been expected. Human nature 
has undergone no change since the fall. In its unre- 
newed state it is still captivated in the same chains 
of sin ; and, when renewed, it is under the influence 
x)f the same Spirit of grace. That which is born of 
the flesh is flesh; and that which is born of the Spirit 
is Spirit."^ We might therefore have conceived, 
that the modern believer, when employed in tracing 
the records of Patriarchal or Mosaical experience. 



^ Numbers XX hi. 9. ' " Johniii. 6. 

A 2 



iv 



PREFACE. 



will mark in the infiimities of the ancient people of 
God a picture of his own heart, answering, as in 
water face answereth to face ; " ^ and in comparing 
their spiritual exercises with his own, will be ready 
to acknowledge — All these worketh that one and 
the self-same Spirit, dividing to every man severally 
as he will."- 

In this view, it is the object of this work to exhibit 
an Old Testament believer in a New Testament garb, 
as one walking in the same spirit, and in the same 
steps" with ourselves; and, in bringing his features 
of character to the Evangelical standard, it is pre- 
sumed, that the correspondence will be found to be 
complete. Faith which worketh by love"^ — the 
fundamental distinction of the Gospel — pervades the 
whole man ; with at least an implied reference to 
the one w^ay of access to God,^ and a distinct regard 
alike to the promises,^ and to the precepts,^ of 
Divine revelation. Nor are the workings of this 
principle delineated with less accuracy. In all the 
variety of Christian feelings and holy conduct, we 
observe its operations leading the soul into commu- 
nion with God, and moulding every part into a pro- 
gressive conformity to his image. When w^e view the 

man after God's own heart" — taking God for his 
portion 7 — associating with his people,^ and feeding 
upon his word; 9 when we mark his zeal for his 
Master's glory — his devotedness^i and self-denial^^ 
in his Master's work — when we see him ever ready to 
confess his name,^^ to bear his reproach,^^ and caring 

^ Proverbs xxvii. 19. * 1 Corinthians xii. 11. 

3 Galatians v. 6. ^ Verse 41, 88, 132, 135. 

Verse 25, 32, 49, 74, 169, 170. ^ Verse 66, 166. 

' Verse 57. « verse 63, 79. ^ Verse 47, 48, 97, IIL 

Verse 139. Verse 38. verse 62. 

^3 Verse 45, 46, 115, 172. Verse 23, 69, 87, 141. 



PREFACE. 



V 



only to answer it b}' a more steady adherence to his 
service ^^do we not in those lineaments of character 
recognize the picture of one, who in after times could 
turn to the churches of Christ, and say' ' Wherefore, 
I beseech you, be ye followers of me ? " ^ Or can 
we recollect the Psalmist's insight into the extent 
and spirituality of the law of God,-^ and his continual 
conflict with indwelling sin ^ — awakening in him the 
spirit of wrestling prayer, ^ and confidence in the God 
of his salvation 6— and not be again forcibly reminded 
of him, who has left upon record the corresponding 
history of his own experience — " We know, that the 
law is spiritual ; but I am carnal, sold under sin : I 
was alive without the law once ; but when the com- 
mandment came, sin revived, and T died ; O wretched 
man that I am ! who shall deliver me from the body 
of this death ? I thank God, through Jesus Christ 
our Lord ! * In short, let his instancy in prayer ^ 
and praise 9 be remembered — his determined and 
persevering^! cultivation of heart religion and prac- 
tical holiness, his hungering and thirsting after 
righteousness;^^ his jealous fear and watchful 
tenderness against sin, and regard for the honour 
of his God;'' his yearning compassion over his 
fellow-sinners ; his spiritual taste ; ^9 his accurate 
discernment ; the simplicity*' of his dependence, 
and the godly sincerity" of his obedience ; his 

i Verse 51, 78, 157. 2 ^ Cor. iv. 16. 

3 Verse 96. 4 y^vsq 113, 163. 

-5 Verse 25, 28. 6 y^xsq 114, 176. 

^ Rom. vii. 9, 14, 24, 25. ^ ygj^ge 145—149, 

9 Verse 164. 10 Verse 5, 36, 80. Verse 44, 102, 112. 

1- Verse 30—32, 59, 60. ^3 Verse 106, 167, 168. 

1^ Verse20, 40, 131, 174. 1^ Verse 161. 
15 Verse 11, 37, 133. Verse 39. Verse 53, 136, 1 58. 

19 Verse 103, 140. ^0 ygj-se 98—100, 104, 129, 130. 

'1 Verse 8, 10, 86, 116, 117. 22 y^rse 104, 128. 



PREFACE, 



peace of mind and stability of profession ; ^ his sancti- 
fied improvement of the cross ; ^ his victory over the 
world ; ^ his acknowledgment of the Lord's mercy ; ^ 
his trials of faith and patience ; ^ his heavenly liberty 
in the ways of God ; ^ his habitual living in his 
presence J and under the quickening,^ restraining,^ 
directing, ^0 and supporting influence of his word — let 
these holy exercises be considered — either separately, 
or as forming one admirable concentration of Christian 
excellence — and what do we desire more to complete 
the portrait of a finished servant of God upon the 
Evangelical model ? Is not this a visible demons- 
tration of the power of the word, in perfecting the 
man of God, and furnishing him thoroughly unto all 
good works ? " 

Having explained the Evangelical character of this 
Psalm, some notice may next be taken of its peculiar 
adaptation to Christian experience. The several 
graces of the Scriptural system, delineated in this 
Psalm, form an excellent touchstone of the sincerity 
of our profession, by marking its practical influence in 
our daily walk and conversation ; — a touchstone which 
appears especially needful in this day of profession ; 
not — as warranting our confidence in the Saviour, or as 
constituting in any measure our ground of acceptance 
with God ; but as exciting us to give diligence to 
make our calling and election sure," ^nd tending to 
quicken our sluggish steps in the path of self-denying 
obedience. The Writer is free to confess, that his 
main design in the study of this Psalm was to furnish 



1 Ver. 165. 2 ver. 67, 71, 75. 

4 Ver. 64, 65, 68. 

6 Ver. 32, 45. 

8 Ver. 50, 93. 
10 Ver. 9, 24, 30, 105. 
12 2 Timothy iii. 16, 17. 



3 Ver. 14,36,72, 127, 162, 
s Ver. 81—83, 107, 123. 
7 Ver. 168. 
9 Ver. 101, 
" Ver. 92, 143. 
13 2 Peter i. 10. 



PREFACE. 



vii 



his own niind with a correct standard of Evangelical 
sincerity in the habitual scrutiny of his own heart ; 
and if, in the course of this Exposition, any suggestion 
should be thrown out, to call the attention of his 
fellow-christians to this most important, but alas! 
too much neglected, duty, he will have reason to 

rejoice in the day of Christ, that he has not run in 
vain, neither laboured in vain.'' ^ Xever let it be 
supposed, that a diligent, prayerful, probing exami- 
nation of the chambers of imagery," gendereth 
unto bondage/' Invariably will it be found to open 
the way to a more established enjoyment of Scriptural 
assurance. Hereby we know that we are of the 
truth, and shall assure our hearts before him.'' - As 
therefore the preceptive part of the Gospel thus be- 
comes our guide in the happy path of filial obedience, 
our beloved rule of duty, and the standard of our daily 
progress ; we shall learn in the use of it to depend 
more entirely upon the Saviour, fresh energy will be 
put into our prayers, and the promises of pardon and 
grace will be doubly precious to our souls. 

It cannot then be, that these views of the Divine 
life should be found unfriendly to the best happiness 

1 ' I know of no part of the Holy Scriptures ' (remarks a 
profound divine), * where the nature and evidences of true and 
sincere godhness are so full}^ and largely insisted on and delineated 
as in the II 9th Psalm. The Psalmist declares his design in the 
first verses of the Psalm, keeps his eye on it all along, and pursues 
it to the end. The excellency of holiness is represented as the 
immediate object of a spiritual taste and delight. God's law — that 
grand expression and emanation of the holiness of God's nature, 
andprescription of holiness to thecreature — is all along represented 
as the great object of the love, the complacence, and the rejoicing 
of the gracious nature, which prizes God's commandments " above 
gold, yea the finest gold ; " and to which they are sweeter than 
the honey and the honey-comb." '—Edwards on Religious Affec- 
tions. Part iii. Sect. iii. * The ordinary and serious breathing 
of my soul,' (observes a deeply spiritual thinker) ' is such as that 
of the Psalmist throughout the 119th Psalm.' — Halyburton's Life. 
2 1 John iii. 19. with 18, 20,21. 



viii 



PREFACE. 



of mankind. We observe this Psalm to open with a 
most inviting picture of blessedness, and to describe 
throughout the feelings of one, encompassed indeed 
with trials superadded to the common lot of men, 
but yet evidently in possession of a satisfying portion 
— of a joy, with which a stranger does not inter- 
meddle." 1 Of those, therefore, who would affix the 
stigma of melancholy to Evangelical religion, we are 
constrained to remark — that they *^ understand neither 
what they say, nor whereof they affirm." ^ The 
children of Edora have never tasted the clusters of 
Canaan," and cannot therefore form any just estimate 
of that goodly land. They that have spied the land, 
can bring a good report of it, and can tell them — 

Surely it floweth with milk and honey, and this is 
the fruit of it. " ^ The work of righteousness is 
peace ; and the effect of righteousness, quietness and 
assurance for ever." ^ 

The structure of this Psalm is peculiar — divided 
into twenty-two parts — agreeing with the number of 
the letters of the Hebrew Alphabet — each part, and 
its several verses, beginning with the corresponding 
letter of the Alphabet. ^ The whole Psalm is in the 
form of an ejaculatory address, with the exception of 
the first three verses, which may almost be considered 
as the preface to the whole, and one other verse in the 
course of it, where the man of God rebukes the un- 
godly from his presence, as if intruding into his 

hiding-place," and interrupting his communion with 
his God.^ It is not always easy to trace the connexion 

^ Proverbs xiv. 10. ^ 1 Timothy i. 7. 

^ Numbers xiii. 27. Isaiah xxxii. 17. 

^ Intelligimus ideo per literas Hebrseorum, Psalmum hunc esse 
digestum, ut homo noster, tanquam parvulus, et ab infanti^ per 
literarum elementa formatus, quibus setas puerilis assuevit, usque 
ad maturitatem virtutis exerceat. Ambrose. 

6 Verse 115, with 113, 114. 



PREFACE. ix 

between the several verses ; at least not beyond the 
several divisions of the Psalm. Probably nothing 
more was intended, than the record of the exercises of 
his own heart at different periods, and under different 
circumstances. If however they are not links on the 
same chain, in continuous and unbroken dependence ; 
they may at least be considered as pearls upon one 
string, of equal though independent value. The 
prominent characteristic of the Psalm is a love for the 
word of God, which is brought before us under no 
less than ten different names, ^ ' referring to some latent 
and distinguishing properties of the Divine word, 
whose manifold excellences and perfections are thus 
illustrated with much elegant variety of diction.' • 
In many instances, however, the several terms appear 
to have been varied, to adapt themselves to the metre; 
V, hile, perhaps, at other times they may be promis- 
cuously used for the whole revelation of God ; ^ that 
the view of its inexhaustible fulness might thus con- 
ciliate a more attentive regard to its authority : and 
might add fresh strength to the obligation to read, 
believe, love and live in it. 

If the Writer may be permitted to suggest the 
method, in which this Exposition may be best studied 
to advantage, he would beg to refer to the advice of 
the excellent Philip Henry to his children — that they 

^ Sach as way, law, judgments, words, statutes, command- 
ments, precepts, testimonies, righteousness, trufn. 

- Rev.T. H. Home's Introduction to Scripture, Vol. ii. 536. 
As a proof of the promiscuous and extended application of 
those terms, whose definite sense is restricted to particular parts 
of revelation — we may mark the use of the word law%'' applied 
by our Saviour to quotations from the book of Psalms. Compare 
John XV. 25. with Psalm xxxv. 16 ; Ixix. 4 . also John x. 34, with 
Psalm Ixxxii. 6. ' Under this word — " law" ' — Calvin observes 
— ' there is no doubt, but that David comprehended the sum of all 
the doctrine, which God gave to his church.' Sermons on Psalm 
cxix. verse 153. Compare Psalm xix. 7. marg. 



X 



PREFACE. 



should ^ take a verse of Psalm cxix. every morning to 
meditate upon, and so go over the Psalm twice in a 
year : ' ' and ^Aa^'— said he—' will bring you to be in 
love with all the rest of the Scripture.' i The Writer 
does not presume to suppose, that this superficial 
sketch will supply food for meditation year after 
year. Yet he ventures to hope, that it may have 
its use, in directing the attention from time to time 
to a most precious portion of Holy Writ ; which, 
however unfruitful it may have proved to the undis- 
cerning mind, will be found by the serious and in- 
telligent reader to be profitable for doctrine, for 
reproof, for correction, for instruction in righteous- 
ness.'' 2 

The composition of this work has been diversified 
with as much variety as the nature of the subject 
would allow. The descriptive character of the book 
will be found to be interspersed with matter of dis- 
cussion, personal address, hints for self-inquiry, and 
occasional supplication, with the earnest endeavour to 
cast the mind into that meditative, self-scrutinizing, 
devotional frame, in which the new creature is strength- 
ened, and increases, and goes on to perfection. Such 
however as the work is, the Writer would commend it 

' P.Henry's Life, Williams' Edition, p. ,247. In conformity 
withthis rule, we find his godly daughter writing thus in her 
diary, * 1687-8, March 9, Friday morning. I have been of late 
taking some pains to learn by heart Psalm cxix. and have made 
some progress therein.* Extracted from Mrs. Savage's MSS. in 
P. Henry's Life — Ditto. — As an illustration of the view given by 
this excellent man of the importance of this Psalm, an Index is 
added to this work of the several matters more or less touched 
upon ; to which, as well as to the texts referred to throughout the 
work, the reader's attention is invited. 

2 2 Timothy iii. 16. Bishop Cowper sweetly calls it — *a Holy 
Alphabet — so plain that children may understand it— so rich and 
instructive that the wisest and most experienced may learn every 
day something from it. 



PREFACE. xi 

to the gracious consideration of the great Head of 
the Church ; imploring pardon for what in it may 
be his own, and a blessing on what may be traced 
to a purer source : — and in giving both the pardon 
and the blessing, may his holy name be abundantly 
glorified.^ 

^ Domine Deus, ' quoscunque dixi de tuo, agnoscant et tui- 
Siqua de meo, et tu ignosce et tui. — August. Lib. 15, deTrin- 



Old Newton Vicarage, 
July 20th, 1827. 



PREFACE TO THE TENTH EDITION. 



The Writer readily acknowledges the kind indul- 
gence with which his work has been received by the 
Church of Christ. Oh ! may his God and Saviour 
have all the glory, while he is humbled in thankful- 
ness for the high privilege of leading his fellow-sinners 
into the ways of pleasantness and peace/' and of miu 
istering to the spiritual edification of the family of God. 

The numerous alterations and additions in the later 
editions have not, it is hoped, altogether failed in 
giving increased perspicuity to the style, and fulness 
of evangelical statement to the matter. The Writer 
has desired, that every page should be lighted up 
with the beam of the Sun of Righteousness,'' who is 
the glory of the Revelation of God — the Christian's 

All in all." He has endeavoured to illustrate true 
religion, as the work of the Divine Spirit, grounded 
on the knowledge of Christ, advancing in communion 
with him, and completed in the enjoyment of Him, 
and of the Father by Him. He has also aimed to 
elevate the standard of Christian privilege, as flowing 
immediately from Him ; by giving such a Scriptural 
statement of the doctrine of assurance, as may quicken 
the slothful to greater diligence in their holy profession, 
and at the same time encourage the weak and fearful 
to a clearer apprehension of their present salvation. 

Old Newton, January 14, 1834. 



AN EXPOSITION OF 
PSALM CXIX, 



PART I. 

1. Blessed are the undejiled in the way^ who walk in 
the law of the Lord. 

This most interesting and instructive Psalm, like the 
Psalter itself, * opens with a Beatitude for our com- 
fort and encouragement, directing us immediately to 
that happiness, which all mankind in different ways 
are seeking and inquiring after» All would secure 
themselves from the incursions of misery ; but all do 
not consider that misery is the offspring of sin, from 
which therefore it is necessary to be delivered and 
preserved, in order to become happy or blessed,*^ ^ 

The undejiled character described in this verse marks, 
in an Evangelical sense, an Israelite indeed, in whom 
is no guile ^ — not one who is without sin, but one who 
in the sincerity of his heart can say — that which I do 
I allow not.'^3 As his way is, so is his ivalk^^ — 
" in the law of the LordJ^ He is strengthened in the 
Lord, and he walks up and down in his name/^ 

^ Bp. Home on Psalm i. 1. ^ John i. 47. Comp, Acts xxiv, 16. 
3 Rom. vii. 15. ^ Zech. x. 12. 

B 



2 EXPOSITION OF PSALM CXIX. 

his ears hearing a word behind him, saying — ' This is 
the way, walk ye in it' — when he is turning to the right 
hand or to the left."i And if the pardon of sin, im» 
putation of righteousness, ^ the communion of saints, 
and a sense of acceptance with God;3~-if protec- 
tion in providence and grace, ^ and finally and for 
ever the beatific vision, ^ are connected in the pro- 
mises of God and the experience of his people with 
the way of God ; then there can be no doubt that 

blessed are the undejiled in the wayj^ And if tem- 
poral prosperity,^ spiritual renovation and fruitful- 
ness,7 increasing illumination, s intercourse with the 
Saviour ,9 peace within, and throughout eternity a 
right to the tree of life, are privileges of incalculable 
value; then surely ^^the walk in the law of the Lord^^ 
is*' the path of pleasantness and peace." ''Truly'' 
— indeed may we say — '* God is good to Israel, even 
to such as are of a clean heart." 

But let each of us ask — What is the '^way^^ of my 
heart with God ? Is it always an " undejiled way ? '' 
Is " iniquity never "regarded in the heart?" Is 
all that God hates habitually lamented, abhorred, for- 
saken? " Search me, O God, and know my heart ; 
try me, and know my thoughts ; and see if there be 
any wicked way in me, and lead me in the way ever- 
lasting." ^3 

Again — What is my *^walkP^^ Is it from the 
living principle of union with Christ? This is the 
direct — the only source of spiritual life. We are first 
quickened in him. Then we walk in him and after 

^ Isa. XXX. 21. 2 Psalm xxxii. 1, 2, with Rom. iv. 6 — 8. 
3 1 John i. 7. ^2 Chron. xvi. 9. Jobi. 8, 10. ^ Matt, v. 8. 

^ Joshua i. 7, 8. 1 Tim. iv. 8. 2 Chron. xvii.4, 5. 
7 Psalm i. 2, 3. « John vii. 17. ^ Ibid. xiv. 23 ; xv. 14, 15. 
10 Verse 165. Gal. vi. 16. Isa. xxxii. 17. " Rev. xxii. 14. 

^2 Psalm Ixxiii. 1. i3 j^id. cxxxix. 23, 24. 



VERSE 2. 



3 



him. Oh ! that this my walk may be steady, con- 
sistent, advancing ! O that I may be ever listening 
to my Father's voice — '^1 am the Almighty God; 
walk before me, and be thou perfect ! ^ 

Surely there is enough of defilement in the most 
undefiled way,^ and enough of inconsistency in the 
most consistent walk,^'' to endear to us the gracious 
declaration of the gospel — " If any man sin, we have 
an advocate with the Father, Jesus Christ thje 
Righteous." 2 

2. Blessed are they that keep his testimo7iies, and that 
seek him with the whole heart. 

The testimony/' in the singular number, usually 
denotes the whole canon of the inspired writings — the 
revelation of the will of God to mankind — the standard 
af their faith. ^ Testimonies^^ appear chiefly to mark 
the preceptive part of Scripture^ — that part, in which 
this man of God always found his spiritual delight 
and perfect freedom. Mark his language; ^' I have 
rejoiced in the way of thy testimonies, as much as in all 
riches. Thy testimonies have I taken as an heritage 
for ever ; for they are the rejoicing of my heart.^^ ^ 
Not however that this blessedness belongs to the mere 
outward act of obedience ; ^ but rather to that prac- 
tical habit of mind, which seeks to know the will of 
God in order to keep^'^ it. This habit is under the 
influence of the promise of God — I will put my 
Spirit within you, and cause you to walk in my 
statutes, and ye shall keep my judgments and do 

1 Gen. xvii. 1. ^ 1 John ii. 1. 

3 Compare Isa. viii. 20. ^ Verse 138. 

^ Verses 14, 1 1 1 . ^ Treasure up his Testimonies. — Bp. Horsle5^ 

B 2 



4 



EXPOSITION OF PSALM CXIX. 



them,"i And in thus keeping the testimonies of 
God,'*^ the believer maintains the character of one 
that seeks him with the whole heartJ^ 

Oh ! how many seek, and seek in vain, for no other 
reason, than because they do not seek him with the 
whole heart." The worldling's ^* heart is divided ; 
now shall he be found faulty.'' 2 The professor with 
his mouth shews much love ; but his heart goeth after 
his covetousness/' ^ The backslider hath not turned 
unto me with his whole heart, but feigdediy, saith the 
Lord/' 4 The faithful, upright believer alone brings 
his heart, his whole heart, to the Lord — When thou 
saidst — Seek ye my face, my heart said unto thee — 
Thy face, Lord, will I seek." ^ For he only has found 
an object that attracts and fills his whole heart — and, 
if he had a thousand hearts, would attract and fill 
them all. He has found his way to God by faith io 
Jesus. In that way he continues to seek. His whole 
heart is engaged to know and love more and more. 
Here alone the blessing is enjoyed, and the promise 
made good — " Ye shall seek me, and find me, when 
ye shall search for me with all your heart ^ 

But let me not shrink from the question— Do I keep 
his testimonies from constraint or from love ? Surely 
when I consider my own natural aversion and enmity 
to the law of God, and the danger of self-deception 
in the external service of the Lord, I have much need 
to pray — Incline my heart to thy testimonies. Give 
me understanding — save me, and I shall keep thy 
testimonies.^^ 'J And if they are blessed, who seek the 
Lord with their whole heart, how am I seeking him ? 
Alas ! with how much distraction ! with how little 

^ Ezek. xxxvi. 27. 2 pj^g^ ^ 2. 3 E^ek, xxxiii. 31. 

4 Jer. iii. 10. s pgaim xxvii. 8. 

^ Jer.xxix. 13. 7 Verses 36, 125, 146. 



VERSE 3. 



5 



heart-work! Oh! let me seek his strength" in 
order to seek his face/' ^ 

Lord! search — teach — incline— uphold me. Help 
me to plead thy gracious promise — I will give them 
an heart to know me, that I am the Lord ; and they 
shall be my people, and I will be their God ; for they 
shall return unto me with their whole heart 

3. They also do no iniquity ; they walk in his ways. 

This was not their character from their birth. Once 
they were doing nothing but iniquity. It was without 
mixture, without cessation — from the fountain-head. ^ 
Now it is written of them — They do no iniquity, 
Once they walked, even as others,* in the way of 
their own hearts — enemies to God by wicked works,'' 
Now ^' they walk in his ways,'' They are new 
creatures in Christ ; old things are passed away ; 
behold ! ail things are become new.'' ^ This is their 
highly-privileged state — '^Sin shall not have dominion 
over them : for they are not under the law, but under 
grace. They are ^'born of God, and they cannot 
commit sin ; for their seed remaineth in them, and 
they cannot sin, because they are born of God." 7 
Their hatred and resistance to sin are therefore now as 
instinctive, as was their former enmity and opposition 

^ Psalm cv. 4. ^ jgj.^ xxiv. 7. 

3 " Every imagination of the thoughts of the heart is evil — 
only evil — continually." And this "God saw" — before whom 
all things are naked and open" — who searcheth the heart, and 
therefore cannot be mistaken. Gen. vi. 5. 

But lest we should conceive this to be the picture of some 
generation of so peculiarly aggravated character, that the awful 
demonstration of his v;rath could no longer be restrained, this 
testimony is repeated by the same Omniscient Judge, immediately 
subsequent to the flood, (Gen. viii. 21.) and confirmed by him in 
many express declarations. Jer. xvii. 9, 10. Matt. xv. 19. 
^ Eph. ii. 2, 3. Col, i. 21. ^ 2 Cor. v. 17. 

^Rom. \i. 14. 'iJohniii. 9. 



6 EXPOSITION OF PSALM CXIX. 

to God. Not indeed that the people of God are as 
the saints made perfect," who do no iniquity.'^ 
This is a dream of perfection — unscriptural and self- 
deluding. ^ The unceasing Advocacy of their Heavenly 
Friend evidently supposes the indwelling power of sin, 
to the termination of our earthly pilgrimage. The 
supplication also in the prayer of our Lord teaches 
them to ask for daily pardon and deliverance from 
temptation/' as for daily bread." 2 Yes— to our 
shame be it spoken — we are sinners still ; yet — 
praised be God ! — not walking after the course," 
not fulfilling the desires," of sin. The acting of 
sin is now like the motion of a stone upward, violent 
and unnatural. If it is not cast out, it is dethroned. 
We are not, as before, ^* its willing people," but its 
reluctant, struggling captives. It is not the day 
of its power." 

And here lies the holy liberty of the gospel — not, as 
some have feigned—a liberty to continue in sin, that 
grace may abound ; " ^ but a deliverance from the guilt 
and condemnation of abhorred, resisted, yet still in- 
dwelling'sin. When our better will hath cast it off — 
when we can say in the sight of an heart- searching 
God What we hate, that do we *^ — the responsibility 
is not ours — It is not we that do it, but sin that 
dwelleth in us?"^ Still let us inquire, is the pro- 
mise of deliverance from sin sweet to us?"^ And 
does our successful resistance in the spiritual conflict 
realize the earnest of its complete fulfilment ? Blessed 
Jesus ! what do we owe to thy cross for the present 
redemption from its guilt and curse, and much more 
for the blissful prospect of the glorified state, when 

^ Comp. Eccl. vii. 20. with Job ix. 20. Phil. iii. 12. 
- Matt. vi. 11—13. 3 Rom. vi. 1, 2. 

4 Ibid. vii. 15-— 20. ^ Ibid. vi. 14. 



VERSE 4, 



7 



this hated guest shall be an inmate no more ! ' O let 
us take the very print of thy death into our souls in the 
daily crucifixion of sin.^ Let us know the power of 
thy resurrection" in an habitual walk in newness 
of life." 

4. Thou hast commanded us to keep thy precepts 
diligently. 

The Psalmist here begins to direct his address to 
his God, and calls to mind those obligations to 
obedience, in which he felt his own happiness most 
nearly concerned. For even under that dispensation 
which gendered unto bondage," much encourage- 
ment was connected with the command to keep the 
Lord's precepts diligently — O that there were such 
a heart in them, that they would fear me, and keep 
all my commandments always, that it might be ivell 
with them and with their children for ever,"* But 
surely we, under a dispensation of love, can never 
want a motive for obedience ! Let the daily mercies 
of Providence stir up the question — " What shall 
I render unto the Lord?"^ Let the far richer 
mercies of grace produce **a living sacrifice " to be 
** presented to the Lord."^ Let the love of Christ 
constrain us." 7 Let the recollection of the price 
with which we were bought," remind us of the Lord's 
property in us, and of our obligations to glorify 
him in our body, and in our spirit, which are his."^ 
Let us only " behold the Lamb of God ; " — let us 
hear his wrestling supplications, his deserted cry, his 

^ Rev. xxi. 27. ^ j^q^^ s phii. Ui. lo. Rom. vi. 4, 5. 

^ Deut. V. 29. Comp. Deut. vi. 17, 18 ; xxviii. 1, 2. Jer. viii. 23. 

^ Psalm cxvi. 12. ^ Rom. xii. 1. 

7 2 Cor.v. 14. 8 1 Cor. vi. 19,20, 



B EXPOSITION OF PSALM CXIX. 

expiring agonies— the price of our redemption ; and 
then let us ask ourselves — Can we want a motive ? 

But what is the Scriptural view of Evangelical 
obedience ? It is the work of the Spirit, enabling us 
to obey the truth." ^ It is the end of the purpose 
of God, who hath chosen us in Christ before the 
foundation of the world, that we should he holy and 
without blame before him in love."^ It is the only 
satisfactory evidence of the sincerity of our profes- 
sion. ^ Then let me make the inquiry in the morning 
— What is the work appointed for the day ? Teach 
me thy way, O. Lord : I will walk in thy truth : 
unite my heart to fear thy name."'* Let me maintain 
an anxious and watchful spirit, that in my daily 
business I may be employed in the Lord's work. 
Let a guard be set upon my thoughts, my lips, my 
temper, and pursuits, that nothing may hinder me, 
but rather every thing may assist me, in " keeping 
the Lor s precepts diligently Let there be a trading 
for him with all the talents entrusted to me. What 
is the reason that I ever find the precepts to be 

grievous'' to me? Is it not that some indolence is 
indulged ; or some iniquity regarded in my heart; " 
or some principle of unfaithfulness operating to divide 
my service with two Masters, when I should rather be 
conflicting with besetting hindrances, and seeking to 
overcome them all in following the Lord fully?'' 
Oh ! for the spirit of simplicity and godly sincerity" 
in the precepts of God. Oh ! for that love, which 
is the main-spring of diligence, warm and constant, 
taking the place of every other motive in leading me 
on in the service of God. Oh ! for a large supply 



1 1 Peter i. 22. 2 gpjj^ 4, 

3 Matt. xii. 33. John xiv. 15, 2L ^ Psalm Ixxxvi. 11. 



VERSE 5. 



9 



of that wisdom which is from above," and which is 
without partiality and without hypocrisy ! 

5. 0 that my ways wei^e directed to keep thy statutes I 

The Lord has indeed commanded us to keep his 
precepts,^' But, alas ! where is our power ? 'Satan 
would make the sense of our weakness an excuse for 
indolence. The Spirit of God convinces us of it, as 
an incitement to prayer, and an exercise of faith. If, 
Reader, your heart is perfect with God, you consent 
to the law that it is good you delight in it after 
the inner man;"^ you would not have one jot or 
tittle altered, mitigated, or repealed, that it might 
be more conformed to your own will, or allow you 
more liberty and self-indulgence in the ways of sin. 
But do you not sigh over your short comings ; when 
you aim indeed at the perfect standard of holiness, yet 
at your best moments, and in your highest attainments, 
fall so far below it ; seeing indeed the way before you, 
but feeling yourself without ability to walk in it ? 
Then let a sense of your helplessness for the v/ork of 
the Lord lead you to the throne of grace, to pray, and 
watch, and wait, for the strengthening and refreshing 
influences of the Spirit of grace. Here let your faith 
realize at one and the same view your utter in- 
sufficiency, and your complete All-sufficiency. ^ Here 
behold Him, who is ever presenting himself before 
God— yea — commanding God on your behalf — receiv- 
ing in himself, according to the good pleasure of the 
Father, as our glorious Head,* the full supply for this 
and every successive moment of inexpressible need. 
Our work is not therefore left upon our own hands, or 

1 James iii. 17. ^ Rom. vii. 16, 22, 23. 

2 2 Cor. iii. 5. ^ Col. i. 18, 19. 

B 5 



10 



EXPOSITION OF PSALM CXIX. 



wrought out at our own charges." "So long as He 
hath the residue of the Spirit," i grace" will be 
found sufficient" — Divine strength made perfect 
in weakness." " " Without him we can do nothing'^ ^ 
— *^ Through Him all things. '^^ Even the worm 
Jacob shall thresh the mountains," when the Lord 
says — Fear not, I will help thee."^ 

The connexion of this verse with the preceding, 
leads us to remark, how accurately the middle path is 
preserved, as keeping us at an equal distance from the 
idea of self-sufficiency to keep the Lord's statutes,''^ 
and self-justification in neglecting them. The first 
attempt to render spiritual obedience will quickly 
convince us of our utter helplessness. We might as 
soon create a world, as create in our hearts one 
pulse of spiritual life. And yet our inability does not 
cancel our obligation. It is the weakness of a heart, 
that cannot be subject to the law of God," only 
because it is carnal, enmity against God."^ And 
therefore our inability is our sin, our guilt, our con- 
demnation ; and, instead of excusing our condition, 
stops our mouth, and leaves us destitute of any plea 
of defence before God. Thus our obligation remains 
in full force. We are bound to obey the commands 
of God, whether we can or not. What then remains 
for us, but to return the mandate to heaven, accom- 
panied with an earnest prayer, that the Lord would 
write upon our hearts those statutes, to which he 
requires obedience in his word? — Thou hast com- 

1 Mai. ii. 15. 2 2 Cor. xii. 9. 

3 John XV. 5. ^ Phil. iv. 13. ^ jgaiah xli. 14, 15. 

^ Romans viii. 7. Compare Genesis xxxvii. 4. Johnviii. 43; 
V. 40. 2 Peter ii. 14 — where the moral inability is clearly traced 
to the love of sin, or the obstinate unbelief of the heart, and 
therefore is inexcusable. The case of the heathen is also de- 
scribed in a strictly parallel view, and the evil traced to the same 
wilful source. Romans i. 28. 



VERSE 5. 



11 



manded us to 'keep thy statutes diligently J' -We 
acknowledge, Lord, our obligation ; but we feel our 
impotency. Lord, help us ; we look unto thee. 0 that 
our ways luere directed to keep thy statutes / " Give 
what thou commandest; and then command what thou 
wilt.*' ^ Now, as if to exhibit the fulness and suitable- 
ness of the promises of the gospel, the commands and 
prayers are returned back again from heaven with pro- 
mises of quickening and directing grace. Here then is 
the Lord's end with us fully answered. He did not issue 
the commands, expecting that we could turn our own 
hearts to them ; but rather that the conviction of our 
entire helplessness might cast us upon him, who loves 
to be sought, and never will be thus sought in vain. 
And indeed this is a part of the mystery of godli- 
ness," that in proportion as we depend upon him, who 
is alike the Lord our righteousness " and our strength, 
our desires after holiness will increase, and our prayers 
become more fervent. He who commands our duty, 
perfectly knows our weakness. And he who feels his 
ov»'n weakness is fully encouraged to depend upon the 
power of his Saviour. Thus faith is the principle of 
evangelical obedience, and the promises of his grace 
enable us for duty, at the very time that we are com- 
manded to it.^ In this view are brought together the 
supreme authority of the Lawgiver, the total insuffi- 
ciency of the creature, the full provisions of the 
Saviour, and the all-sufficiency of the God of all 
grace.*' We are led to pray for what we want, to be 
thankful for what we have, to trust for what is pro- 
mised. Thus " all is of God.'' Christ " is the Alpha 
and the Omega, the beginning and the end, the lirst 
and the last." ^ Thus " grace reigns" triumphant. 

^ Da quod jubes, et jube quod vis. Augustine. 
2 Quod lex imperat, fides impetrat. 3 -^^^ ^xii. 13. 



12 EXPOSITION OF PSALM CXIX, 

The foundation is laid in grace, and the head-stone 
will be brought forth with shoutings, crying, Grace, 
grace unto it." ^ — The Saviour's work is finished, and 
Jesus is crowned Lord of all for ever. 

6. Then shall I not be ashamed, when I have respect 
unto all thy commandments. 

The Lord expects our obedience to be not only 
diligent but universal. Indeed a partial obedience 
will never satisfy a child of God. The exclusion of 
any commandment from its supreme regard in the heart 
is the brand of hypocrisy. Even Herod could do 
many things," and yet one evil way cherished, and 
therefore unforsaken, was suflScient to show that the 
sovereign power of sin was undisturbed within. ^ Saul 
slew all the Amalekites but one ; and that single ex- 
ception in the path of universal obedience, marked 
the unsoundness of his profession, cost him the loss 
of his throne, and brought him under the awful dis- 
pleasure of his God. 3 And thus the foot or the 
hand, or the right eye, the corrupt unmortified 
member, brings the whole body to hell.^ Reserves 
are the canker upon Christian sincerity. A secret 
indulgence — the rolling of the sweet morsel under 
the tongue — the part of the price kept back" ^ — 
stamps our service as a robbery, not as an otFering. 
We may be free, sincere, and earnest in many parts 
of our prescribed duty ; but this root of bitterness 
renders the whole an abomination. 

If then I am a genuine believer, sincerity will be 
the stamp of my profession. Though ever ready to 



^ Zech. iv. 7. ^ Mark vi. 18—20. 

3 1 Saniuel xv. 12—23. ^ yi^^k ix. 44— -48. 

5 Acts V. 1, 2. 



VERSE 6. 



13 



acknowledge my inability to render perfect obedience 
to the least of the commandments, yet my desire and 
purpose will include the whole compass of uninter- 
rupted obedience. I shall no more venture to break 
the least than the greatest of the commandments ; 
much less shall I ever think of attempting to atone for 
the breach of one by the performance of the rest. 
They are indeed many commandments, yet they form 
but one law ; and I know who has said — Whoso- 
ever shall keep the whole law, and yet offend in one 
point, he is guilty of ail."^ However the professor 
may confine his regard to the second table, (as if the 
first were ceremonial or obsolete, or the regulation of 
the outward man was the utmost extent of the require- 
ment), I would fix my eye with equal regard to both ; 
yet marking with especial determination any command 
in either of them, that may appear most directly 
opposed to the besetting corruptions of my heart. 
Thus walking in the fear of the Lord,'^ T may hope 
to walk in the comfort of the Holy Ghost; and 

hereby shall I know, that I am of the truth, and 
shall assure my heart before God.'' ^ 

But where, in my strictest and most persevering 
walk, would be my hope of acceptance, if my eye be 
not steadily fixed upon Him, whose obedience has 

fulfilled all righteousness " * in my stead, and whose 
death has redeemed me from the curse of my 
unrighteousness, when repentance, prayers, and tears, 
would have been of no avail ? Yet, in what path, we 
might ask, but the w^ay of holiness, can v/e expect to 
realize the enjoyment of union and communion with 
our Lord ? " He that keepeth his commandments, 
dweileth in him." ^ \Ye cannot therefore but suspect 

Mames ii. 10, 11. ^^^tsix. 31. s iJohniii.20. 

4 Matthew^ iii. 15. ^ Gal, iii. 13, ^ i JqJ^j^ in. 24. 



14 EXPOSITION OF PSALM CXIX. 

that assurance of the present favour of God, which is 
not weakened by self-indulgence, unwatchfulness, al- 
lowance of secret sins, or neglect of secret duties. — 
*^ If thou return to the Almighty " said a wise man — 
thou shalt be built up, tlioii shalt put away iniquity 
far from thy tabernacles. Then shalt thou have thy 
delight in the Almighty, and shalt lift up thy face 
unto God.^i 

Is it not then important for us to look into the 
ground and character of our assurance ? Does it rest 
simply and exclusively upon the testimony of the 
Gospel ? Will it abide the test of the word of God ? 
Is it productive of tenderness of conscience, watch- 
fulness and circumspection of conduct ? Does it exer- 
cise our souls in adding grace to grace, that we may 

make our calling and election sure," and an en- 
trance may be ministered to us abundantly into the 
everlasting kingdom of our Lord and Saviour Jesus 
Christ ?'^^ The believer's plea for assurance is found 
in adherence to the path of obedience — I have stuck 
unto thy testimonies; O Lord, put me not to shame. 
Let my heart be sound in thy statutes, that I be not 
ashamed.^' ^ 



7. I loill praise thee ivith uprightness of heart, when 
I shall have learned thy righteous judgments. 

The law of God is justly called his ''judgments," 
his lighteous judgments, as marking his view and 
estimate of our character, and his rule of procedure 
with us in the court of heaven. David had indeed 
''learned'^ much of these righteous judgments,'* 
but so much yet remained unlearned and unknown, 
that his attainments seemed to be as nothing — '* Thy 

Uobxxii.23, 26. ^ 2 Peter i. 5--1 1. Myerses 31, 80. 



VERSE 7. 



15 



commandment^^ — he exclaims — ^'is exceeding broad,^^'^ 
When the Apostle, after twenty years' acquaintance 
with the gospel, expressed it as the one desire of his 
heart — '^That I may know Christ "2 — it is evident 
that he entertained the same humbling views of his 
progress in divine knowledge, and the same exalted 
apprehensions of the value of treasures yet unexplored, 
and which, as he advanced towards higher attainments, 
were progressively opening before him. Conceit of 
knowledge is the greatest enemy to knowledge, and 
the strongest proof of ignorance ; so that, if any man 
think that he knoweth any thing, he knoweth nothing 
yet as he ought to know" — He deceiveth himself." ^ 
But what is the motive, that enlivens the believer in 
the pursuit of more extended spiritual knowledge ? Is 
it that he may live upon the airy breath of human 
applause? No, rather that he may praise his God 
with uprightness of heart.'^ We always find, that as 
our mind is dark, our tongue is dumb, our lips are 
sealed, and w^e are unable to bear a testimony for our 
God. But when he opens our understandings" to 
learn his judgments y"* he will next open our lips, 
and our mouths shall shew forth his praise.''* As his 
^'judgments'*'* maybe considered to include the whole 
revelation of his word, they display that view of the 
glory of God" unveiled in the face of Jesus 
Christ,''^ which will ever tune the heart with the 
melody of heaven — And this indeed is the end for 
which his people are formed ; ^ for which they " are 
called out of darkness into marvellous light. "7 This is 
the daily frame in which our God will be glorified 

1 Verse 96. 2 pj^ij^ jii^ 10—14. 

2 1 Cor. viii. 2. Gal.vi. 3. ^ Ps. li. 15; also verses 27, 171. 
5 2 Cor. iv. 6. ^ Isaiah xliii. 21. 7 1 Peter ii. 9. 

^ Psalm 1. 23, For an example of the uprightness of heart in 
the service of praise here alluded to, see 1 Chron xxix. 13 — 18. 



16 



EXPOSITION OF PSALM CXIX. 



But in order to praise with uprightness of heart 
we need great watchfulness, that it may really be 

out of the abundance " of what our hearts have 
''learned'^ of his righteous judgments.^' For it is 
possible even for the real believer to speak of his 
Saviour with a secret lurking after self-exaltation. It 
is possible really to be seeking and serving ourselves 
in the very act of seeming to serve and honour him. 
Surely the very thought of the selfishness that defiles 
our holiest services of praise on earth, may well 
quicken our longings after that world of praise, where 
the flame burns active, bright, incessant; where we 
shall off*er our sacrifices without defilement, without 
intermission, without weariness, without end. 

8. / will keep thy statutes: 0 forsake me not utterly. 

The resolution to keep the Lord's statutes is 
the natural result of having " learned his righteous 
judgments,^' And on this point David illustrates 
the inseparable and happy union of simplicity of 
dependence, and *^ godly sincerity" of obedience; 
fixed in his purpose, but not— like Peter — self-con- 
fident — instantly upon forming his resolution, he 
recollects that the performance of it is beyond the 
power of human strength ; and therefore the next 
moment, and almost the same moment, he follows it 
up with prayer — I will keep thy statutes : 0 forsake 
me not utterly^' What daily reason have we to 
beware of self-confidence, even in the course of sin- 
cerity in the ways of God ! As we lean upon an arm 
of flesh, or upon an Almighty Saviour, we shall stum- 
ble or advance in our spiritual course. Temporary 
desertion may be the seasonable chastisement of spi- 
ritual wantonness. Sometimes grace has been given 



VERSE 8. 



17 



in answer to prayer ; but, when given, it was not 
duly prized, or diligently improved. The beloved " 
— in answer to solicitation — is come into his gar- 
den ; " he knocks at the door, but the spouse is 

asleep."' The answer to prayer was not expected, 
not waited for, and therefore not enjoyed ; and the 
sleeper awakes too late, and finds herself forsaken by 
the object of her desire.^ Again — when we have 
given place to temptation ; 2 when our mountain 
stands strong; " ^ ^hen love for our Saviour waxes 
cold," and our earnestness in seeking him is fainting ;4 
we must not be surprised, if we are left for a time to 
the trial of a deserted state. 

Yet we sometimes speak of the hidings of God's 
countenance, as if it were a sovereign act, calling for 
implicit submission ; when the cause should at least 
be sought for, and will generally be found, in some 
unlawful indulgence, or act of unwatchfulness, or self- 
dependence. Are the consolations of God small 
with thee ? Is there any secret thing with thee ? " ^ 
It was while David *^ kept silence " from the language 
of contrition, that he felt the pressure of the heavy 
hand of his frowning God : ^ and perhaps the darkness 
which has sometimes clouded our paths, may be the 
voice of God speaking loudly to us — ^' Thine own 
wickedness shall correct thee, and thy backslidings 
shall reprove thee ; know therefore and see, that it 
is an evil thing and bitter, that thou hast forsaken 
the Lord thy God." 7 

But in the ensiaofement of the Lord's everlastinor 
covenant how clear is the warrant of faith ! — how 
ample the encouragement for prayer — Forsake me 

1 Canticles iv. 16, with v. 1—6. 2 2 Chron. xxxii. 31. 

3 Psalm XXX. 6, 7. ^ Cant. iii. 1—4. ^ Job xv. ii, 
6 Psalm xxxii, 3, 4. 7 jer. ii. 19. 



18 



EXPOSITION OF PSALM CXIX. 



not utterly ! " David knew and wrote of the Lord's 
unchangeable faithfulness to his people ; and, while 
he dreaded even a temporary separation from his God 
more than any worldly affliction, he could plead that 
gracious declaration — Nevertheless, my loving 
kindness will I not utterly take from him, nor suffer 
my faithfulness to fail.''^ We would not indeexi 
make the promises of grace an encouragement to 
carelessness; yet is it indispensable to our spiritual 
establishment, that we receive them in their full, free, 
and sovereign declaration. How many fainting souls 
have been refreshed by the assurance — For a small 
moment have I forsaken thee ; but with great mercies 
will I gather thee — with everlasting kindness will I 
have mercy on thee, saith the Lord thy Redeemer ! 

My sheep shall never perish ; neither shall any 
pluck them out of my hand.'^ 2 \^ dreading the 
withdrawment of the Lord's presence, a lowly, self- 
abased, and dependent spirit will be at once our 
comfort and security. In this frame we shall best 
leain to make our boast in the Lord,'' *^ confident 
of this very thing, that he which hath begun a good 
work in us, will perform it until the day of Jesus 
Christ." 2 And even, if awhile destitute of sensible 
consolation, still our language will be — I will wait 
upon the Lord, that hideth his face from the house 
of Jacob ; and I will look for him." ^ 

But is any afraid, that he will, after all that he has 
engaged, forsake him utterly P'^ Let me ask you, 
What evidence do you find of such desertion on your 
soul? Do you find your heart willing to forsake 
him ? Are there no mournings and thirstings after the 
return of the Lord ? He has indeed warned you 

1 Psalm Ixxxix. 33. ^ , John x. 28. 

3 Psalm xxxiv. 2. Phil. i. 6. ^ Isaiah viii. 17. 



VERSE 8, 



19 



that, ''if you forsake him, he will forsake you." ^ 
But can you forsake him ? ' Let him do as seemeth 
him good (is the language of your heart) ; I will wait 
for him, follow after him, cleave to his word, cling to 
his cross : — '' Though he slay me, yet will I trust in 
him."- Though my comfort is clouded, my hope 
remains unchanging, unchangeable — such as I would 
not resign for the glory of an earthly crown.* How 
plain is the seal of heavenly influence in these earnest 
breathings after the Saviour ! — this abiding confidence 
in his love ! Can the Lord '' forsake the work of 
his own hands Sooner should heaven and earth 

pass, than the faithful engagements of the gospel be 
thus broken. 

1 2 Chron. xv. 2. ^ JqI^ xiU. 15. ^ Psalm cxxxviii. 8. 
Augustine's paraphrase of this verse is beautifully descriptive 
of the believer's conflict in a state of temporary desertion. " O 
Lord, if — lest I should be proud, and should say in my prosperity, 
I shall never be removed — it pleased thee to tempt me, yet for- 
sake me not overlong; " that is, if thou hast thus forsaken me, 
that I may know how weak I am without thy help, yet ''forsake 
me not utterly,'' lest I perish. I know that of thy good will thou 
hast given m.e strength : and if thou turnest away thy face from 
me, I shall forth v;ith be troubled. "O forsake me not, that I 
perish not.'* 



20 



EXPOSITION OF PSALM CXIX, 



PART II. 

9. Wherewithal shall a young man cleanse his way ? 
by taking heed thereto according to thy word. 

Surely it must be considered as a most affecting 
proof of the natural alienation of the heart from God 
that the youth of man — the bloom and freshness of his 
mind — his first love'' — should naturally be devoted 
to the service of sin. Ever since fallen man ''begat 
a son in his own likeness/' it has been true, that '* the 
imagination of man's heart has been evil from his 
youth." 1 For '' who can bring a clean thing out of 
an unclean ?" 2 And never is the cry — '' My Father ! 
thou art the guide of my youth — uttered from the 
heart, until the misery of wandering without a guide 
has been painfully felt. And even when the youthful 
heart begins to feel the touch of Divine grace, and 
the desire to return homewards is first excited ; the 
habit of wandering from God, and the long-cherished 
pollutions of sin, seem to form an almost invincible 
barrier to progress. The inquiry then must be one of 
the deepest concern — '' Wherewithal shall a young 
man cleanse his way f " And the answer is ready at 
hand. Let him '' take heed thereto according to the 
word'' of God. It was thus that Joseph in Egypt, ^ 
and Daniel with his young companions in Babylon, ^ 
were enabled to " cleanse their way** in the midst 
of the defiling atmosphere around them. It was 
probably the recollection of this purifying efficacy of 

^ Gen. V. 3 ; viii. 21. ^ Jq\^ xiv. 4. ^ j^^^^ [[[ 4 
^ Gen. xxxix. 9. ^ Dan. i. 8—20; iii. 12—18. 



VERSE 9. 



21 



the word, that induced the venerable Beza to mention 
in his will, among his chief matters of thankfulness to 
God, the mercy of having been called to the know- 
ledge of the truth at the age of sixteen years, by 
which means, during a course of more than seventy 
years' walk with God, he escaped the pollutions 
of the world through lust. But let us not forget, that 
the way can be cleansed'^ by no other process than 
by the cleansing of the heart ; for how can a corrupt 
fountain "send forth" other than " bitter waters 
The important recollection, that *'out of the heart 
are the issues of life,'^ will give birth to the earnest 
supplication — " Create in me a clean heart, O God, 
and renew a right spirit within me." ^ 

How precious, therefore, is the word of God, as 
opening to us the means of this cleansing operation ! 
When our Saviour had been setting forth himself as 

the way, the truth, and the life," and exhibiting the 
high privilege of union with himself—'' Now" — he 
adds — '' ye are clean through the word vjhich I have 
spoken unto you.''^ This is *' the truth," which he 
pleaded with his Father as the means of our sanctifi- 
cation.4 This is the hope, by which '* every man that 
hath this hope in Him purifieth himself, even as he 
is pure."^ Here are the promises, by which we 
'' cleanse ourselves from all filthiness of flesh and 
spirit, perfecting holiness in the fear of God." ^ But 
oh ! — how does the recollection force itself upon us, — 

1 James iii. 11, 12. 2 Prov. iv. 23. Psalm li. 10. 

^ Johnxiv. XV. 1 — 3. ^ Ibid. xvii. 17. ^ 1 John iii. 3. 

^ 2 Cor. vii. 1. Comp. 2 Peter i. 4. For a striking illustration 
of this subject, the reader may refer to the account of Augustine's 
conversion as recorded by himself. Confessions, Books viii. ix. 
The substance of it may be found in Milner's Church History, 
Vol. ii. 353 — 356 ; and a most instructive use is made of it, as 
throwing light upon the doctrine of conversion, by Dr. Owen, in 
his valuable work on the Spirit. Book iii. chap. vi. 



22 EXPOSITION OF PSALM CXIX. 

can we lose sight of the recollection, that our way 
wants daily cleansing /—so defiled are our actions, 
Qur thoughts, our motives — nay more — our prayers 
and services. Let us then take heed according to 
the word of God " — specially thankful for its heavenly 
light, that guides us to the fountain that is opened 
for sin and for uncleanness/' ^ Let us also under the 
same Divine light seek for the daily sanctifying influ- 
ence of the Spirit of God. Who can understand 
his errors? Cleanse thou me from secret faults.^^ ^ 
* Cleanse the thoughts of mxj heart by the inspiration 
of thy Holy Spirit J ^ 

10. With my whole heart have I sought thee : O 
let me not wander from thy commandments. 

We lose much of the comfort of our religion, and 
greatly obscure the glory of our profession, by neglect- 
ing to bring ^* our whole heart to the work of the 
Lord. When sin is vigorous, and our spiritual affec- 
tions are dull, and various circumstances combine to 
put difficulties in the way of prayer ; this is a crisis 
with the soul, when strong faith is needed to over- 
come and to persevere. But then it is, that the soul 
too commonly yields to the difficulty, and contents 
itself either with heartless complainings, or with just 
sufficient exertion to quiet the voice of conscience, 
and produce a delusive peace within. But remember, 
that the Lord will not be found thus. His promise is 
not to such seekers as these ; and if we are satisfied 
with such a state as this, we must look for a very 
scanty measure of spiritual success, accompanied with 
the total absence of spiritual enjoyment. This how- 
ever was not David's spirit. In the true spirit of 

^ Zech. siii. 1. 2 Psalm xix, 12. ^ Prayer Book, 



VERSE 10. 



23 



Christian confidence he could appeal — With my 
whole heart have I sought theeJ^ And this assurance, 
so far from producing self-confidence, will, so far as it 
is genuine, be invariably attended with peculiar appre- 
hensions of our own weakness, such as give constant 
occasion for the prayer — " 0 let me not luander from 
thy commandments y Yet the feeblest desire and 
attempt to seek the Lord, is the Spirit's rising beam 
in the heart, a day of small things'* not to be 
despised." ^ It is distinguished from every other 
principle by the simplicity of its object— This one 
thing I do." One thing have I desired of the Lord ; 
that will I seek after." ^ ]\Iy Qod ! my Saviour ! 
^' with my whole heart have I sought thee. The 
desire of my soul is to thy name, and to the remem- 
brance of thee. With my soul have I desired thee in 
the night ; yea, with my spirit within me will I seek 
thee early." 2 And it is when the soul is thus con- 
scious of following the Lord fully," that there is a 
peculiar dread of wandering , In a careless or half- 
hearted state, wanderings are not watched, so long as 
they do not lead to any open deviation from the 
way. Secret prayer will be hurried over, v/orldly 
thoughts unresisted, waste of time in frivolous pursuits 
indulged, without much concern. But it is not so, 
w^hen the heart is fully in pursuit of its object. There 
is a carefulness, lest wandering thoughts should become 
habitual. There is a resistance of the first step that 
might lead into a devious path. The soul remembers 
the wormwood and the gall,"^ the roarhig lion," 
and the devouring wolf ; and in the recollection of the 
misery of its former wandering, dreads any departure 
from the Shepherd's fold. This is indeed a blessed 

1 Zech. iv. 10. 2 p^^^i^ Psalm xxvii. 4. 

3 Isa. xxvi. 8, 9. ^ LaQient. iii. 19. 



24 EXPOSITION OF PSALM CXIX, 

state of mind, and one which the flock of Christ 
should cherish with godly jealousy. Yet let it be 
remembered, that daily progress in the heavenly walk 
is not maintained by the yesterday's supply of grace. 
It must flow from a fresh supply continually drawn in 
by humble and dependent prayer, such as — 0 let 
me not wander from thy commandments,^^ — * Lord, 
I feel my heart so prone to wander. My aff'ections 
are often scattered to the ends of the earth. Unite 
my heart to fear thy name.^'^ Concentrate every 
thought, every desire, in thyself, as the one object 
of attraction.' 

11. Thy word have I hid in mine heart, that I might 
not sin against thee. 

What an aggregate of guilt and misery is com- 
prehended in this short word sin" — the greatest 
curse that ever entered the universe of God, and the 
parent of every other curse ! Its guilt is aggravated 
beyond the conception of thought. Injury to a 
Superior — a Father— a Sovereign ! It seems impos- 
sible to rise in our conception, so as to give an 
adequate idea of its infinite malignity. Its power is 
misery, wherever it extends — in the heart — in the 
family — in the world. In eternity its power is un- 
restrained. Sometimes the death-bed scene casts a 
fearful gleam of light upon the worm that never 
dieth, and the fire that never shall be quenched ; " ^ 
but what besides experience can develope its full- 
grown horrors? How supremely important therefore 
to secure the object of our preservation from sin ! 
and how wisely adapted are the means to the end ! 
That word — which the man of God had just before 
^ Psalm Ixxxvi. 11. 2 Mark ix. 44. 



VERSE 11. 



25 



mentioned as the guide to the cleansing of Ms way ^ — 
he hides within his heart — that it may be ready at 
hand for every moment of watchful conflict and re- 
sistance of sin. It is not therefore the mere acquaint- 
ance with the word, that will prove an eff^ectual 
safeguard from sin. There are many cases, indeed, 
where Satan" shuts out its entrance, or '^catcheth 
away that which was sown.'^ But even when it finds a 
passage, its impression is too often transient, and utterly 
uninfluential for permanent benefit. In many cases also 
is it choked by the cares of the world, the deceit- 
fulness of riches, and the lust of other things ; and it 
becometh unfruitful.^' But whenever it falls on good 
ground, ''the honest and good heart" ''hides it, 
keeps it, and brings forth fruit with patience, unto 
perfection." 2 Here it ''dwells richly in all wisdom," 
as a treasury to be resorted to, when need and occa- 
sion require : as a principle of holiness, a covering 
from sin. In this view it is recommended by one who 
had well studied its uses, and acquainted himself with 
its value — " My son, let them nof (the Divine pre- 
cepts) " depart from thine eyes : keep sound wisdom 
and discretion. So shall they be life unto thy soul, 
and grace to thy neck. Then shalt thou walk in thy 
way safely, and thy foot shall not stumble. '' ^ David 
also gives us the same experience of the power of this 
safeguard — " By the word of thy lips I have kept me 
from the paths of the destroyer. And it was pro- 
bably the recollection of many instances of preserva- 
tion, united with a sense of continual danger, that 
suggested the prayer — " Order my steps in thy word ; 
and let not any iniquity have dominion over me.'' ^ 

^ Verse 9. - Luke viii. 15, with the whole parable. 

3 Prov. iii. 21—24. Compare Prov. ii. 10—15. 
^ Psalm xvii. 4, ^ Verse 133, 

C 



26 



EXPOSITION OF PSALM CXIXe 



This hiding of the word in the heart is a blessed 
means of walking with God in the hurry, business, and 
temptation of the day. The Saviour's love, as mani- 
fested in the word — what power does it realize to beat 
orf the incursion of the tenapter ! What a restraint 
from wandering thoughts — what a keeping of the 
heart in communion with God — is the presentment 
from the word of some motive to Christian simplicity 
— some matter for ejaculatory prayer ! So also in 
a moment of more direct temptation— whether fix)m 
the insinuating bait of pleasure, or some entangling 
hindrance of obligation — how seasonable is the warn- 
ing of the ivord hid in the heart.—*' No man having 
put his hand to the plough, and looking back, is fit 
for the kingdom of God!''i So, in the more 
spiritual conflict — let this word — Him that cometh 
unto me, I will in no wise cast out" — be hid in the 
heart — what a preservative is it against unbelief!^ 
Again— supposing the unbelieving believer, (if the ex- 
pression may be allowed,) is alarmed by ridicule or 
persecution; what says his Saviour's wordi — If the 
woild hate you, ye know that it hated me before it 
hated you.'^^ He fears that he shall never hold out 
unto the end ; but the word assures him from his 
God— '* T will never leave thee, nor forsake thee."* 
He trembles lest his sins should rise up to his con- 
demnation ; but the v)ord again speaks — the blood 
of Jesus Christ the Son of God cleanseth from all 
sin."^ And then as to duties. Let his Saviour's 
word rebuke his indolence and unwatchfulness. — 
*' What? could ye not watch with me one hour? 
Watch and pray, that ye enter not into temptation. "6 
Let the sorrowful story of his agony in the garden, and 

^ Luke ix. 62. 2 joj^^ vi. 37. ^ ibid. xv. 18. 

4 Heb. xiii. 5. ^ 1 John i. 7. ^ Matt. xxvi. 40, 41 . 



VERSE 12. 



27 



his death on the cross, be treasured up in the heart 
that " sin may appear yet more exceeding sinful.'' — 
But how is the word to gain entrance into hearts like 
ours? How shall it be hid^^ in so unkindly a soil ? 
No power of man surely could plant it there. The 
Holy Spirit's almighty agency must be diligently 
sought; for in proportion as we are filled with his 
gracious influences, shall we be armed, as was our 
Master, for the effectual resistance of our spiritual 
temptations. 1 

Lastly, connected with this subject, mark the Chris- 
tians Character — In whose heart is my law." ^--^ 
His Security — None of his steps shall slide." ^— 
His Happiness — O how I love thy law — His 
Victory — The word of God abideth in him, and 
he hath overcome the wicked one."^ — All infallibly 
provided by the covenant promise—^' I will put my 
law in their inward parts, and write it in their 
hearts."^ O let us not then be afraid of a close con° 
tact with the word, though the cost may be the cutting 
off a right hand for the saving of the life. No better 
test can be needed of the security of our state with 
God, than a willingness to come to the searching light 
of his holy word. 7 

12. Blessed art thou, 0 Lord: teach me thy statutes. 

Praise is comely for the upright. It is at once • 
their duty and their privilege. But in its highest ex= 
ercise what does it amount to, when placed on the 
ground of its own merit ? We clothe our ideas with 
magnificence of language, and deck them out with all 

^ Comp. Luke iv. 1, 2. ^ Isaiah li. 7. 

3 Psalm xxxvii. 31. ^ Verse 97. 

5 1 John ii. 14, with Eph. vi. 17. ^ Jer. xxxi. 33. 

7 Compare John iii. 20, 21. ^ Psalm xxxiii, 1, 2. 

C 2 



28 



EXPOSITION OF PSALM CXIX. 



the richness of imagery and ; perhaps we may be pleased 
with our forms of praise ; but what are they in his sight 
beyond the offering of a contemptible worm, spreading 
before its Maker its own mean and low notions of 
Divine Majesty ? If a worm were to raise its head, 
and cry— ^ O sun, thou art the source of light and heat 
to a widely extended universe'— it would, in fact, 
render a higher praise to the sun, than we can ever give 
to our Maker. Between it and us there is some propor- 
tion — between us and God none. Yet, unworthy as 
the offering confessedly is, it is such as he will not 
despise. Nay, more,— instead of spurning it from his 
presence, he has revealed himself as inhabiting the 
praises of Israel, '' ^ — intimating to us, that the service 
of praise is set forth in his sight as incense,'^ and at 
the same time, that it should not be as an occasional 
visit of a guest, but the daily unceasing exercise of one 
at his own home. The act of praise, however, in its 
real character, depends entirely upon the state of the 
heart. In the contemplative philosopher it excites 
nothing but barren admiration. In the believer it 
becomes a principle of practical comfort and encour- 
agement. With him the character of God is always 
an incitement to pray, and the attempt to praise gives 
strength and confidence to prayer. For in taking up 
the song of praise, can we forget who the Christian's 
God is ; and what is the revelation, which he has 
been pleased to give of hiraself in the gospel of his 
dear Son ; how it divests every attribute of its terrors, 
and shines before us in all the glory of his faithfulness 
and love? The ascription of praise— Blessed art 
thou, 0 Lord^^ — leads us therefore to take up the 
prophet's song of triumph—*' Who is a God like unto 



Psalm xxii. 3, 



VERSE 12. 29 

thee, that pardoneth iniquity, and passeth by the 
transgression of the remnant of his heritage ? He 
retaineth not his anger for ever, because he delighteth 
in mercy." 1 Truly then he is blessed in himself, 
and delights to communicate his blessedness to his 
people. Therefore we are emboldened to ask for 
continual teaching in his statutes/' - — in the truths 
which he has revealed, and the precepts which he has 
enjoined ; that we may walk with him in love,*' 
and be followers of him, as dear children.'^ ^ The 
practical influence, however of Divine light upon the 
heart constitutes its peculiar privilege. Man's teaching 
puff'eth up — God's teaching humbleth. Man's teaching 
may make us more learned — God's teaching makes 
us more holy. It persuades while it enlightens. It 
draws the heart, inclines the will, and carries out the 
soul to Christ. 4 The tried character and faithfulness 
of God afl'ords a sure warrant for this petition — Good 
and upright is the Lord ; therefore will he teach 
sinners in the way."^ This warrant is especially 
confirmed in approaching him as our covenant God — 

Lead me in thy truth, and teach me, for thou art 
the God of my salvation. Teach me to do thy will, 
for thou art my GodJ^^ 

Reader, do you desire the Lord's teaching ? Sur- 
rounded as you are with the means of instruction, 
what progress are you making in the Lord's statutes ? 
Is your knowledge increased since the last year ? 
Have you a deeper acquaintance with the character 
of God — with his holiness and love, with your own 
defilements, inconstancy, and weakness before him ? 

^ Micahvii. 18. 
2 Compare Verses 64, 68, where the same acknowledgement 
and the same plea are again made, 

3 Ephes. V. 1, 2. ^ John vi. 44, 45. 

^ Psalm XXV. 8. Ibid. 5 ; cxliii. 10. 



30 EXPOSITION OF PSALM CXIX. 

Do you often frequent that ^* new and living way/* ^ 
by which at all times you may find a free access to 
his throne ? that only way, by which the acknow- 
ledgment of praise can ever ascend with acceptance 
before him ? By him (Christ) therefore let us offer 
the sacrifice of praise to God continually ; that is, the 
fruit of our lips, giving thanks unto his name." - 

13. With my lips have I declared all the judgments 
of thy mouth. 

How high — how honorable the privilege of be- 
coming a witness for our Saviour ! This may well 
give a spring to the prayer — Teach me thy statutes — 
that, my heart being under the Lord's grace, with my 
lips I may declare all the judgments of his mouth. 
This is trading with our talents, when all our oppor- 
tunities of service are improved for him. And such 
trading will bring a certain increase ; for to every 
one that hath shall be given, and he shall have abun- 
dance." ^ But — our lips are our own,"^ — is the 
proud language of the world. Blessed be God ; we 
know that we are not our own." ^ Most gladly do 
we acknowledge, that the Lord, who fashioned our 
lips, has the best claim to our service. And when 
he added to the claim of creation the right of pur- 
chase,^ how ought this double claim to be a security 
for the employment of all that we are, and all that 
we have, to his glory ! 

David's readiness to declare the judgments of 
God^s mouth^' was evidently the overflowing of a 
heart filled with heavenly love. Is our intercourse 
with each other under the influence of this unction 

1 Heb. X. 20. 2 Ibid xiii. 15. 3 Matt. xxv. 29. 

^ Psalm xii. 4. ^ i Cor. yi. 19. ^ Verse 20. 



VERSE 13. 



31 



that Cometh from above, and guided by a snigie desire 
to glorify our Saviour, to edify his people, and to 
quicken our own souls ? The guilt of sinful silence 
is indeed much to be deprecated ; and those, who 
thus prove their unfaithfulness to God, may well 
tremble at his awful denunciations. And yet it is 
possible to be bold in speech for God, when in the 
closet, the family, or the world, our consciences 
justly convict us of insincerity. — *^Thou that teachest 
another, teachest thou not thyself ? " ^ While there- 
fore with our lips we declare the judgments of God^s 
mouthy^' let us seek to have our he?irts filled with 
the Spirit; "2 else we shall be found talking about 
religion, without life in ourselves, or any prospect 
of benefiting others ; and such a talk of the lips 
tendeth only to penury. ^ 

This subject illustrates the Character of the Lord's 
people — The mouth of the righteous speaketh wis- 
dom, and his tongue talketh of judgment ^ their 
Resolution — My mouth shall shew forth thy righte- 
ousness and thy salvation all the day; for I know 
not the numbers thereof ; ^ their Prayer — O Lord, 
open thou my lips, and my mouth shall shew forth 
thy praise ; " ^ their Blessing — The lips of the 
righteous feed many. A wholesome tongue is a tree 
of life. The example of the Saviour here, as in 
every other exercise of our duty, is our perfect and 
encouraging pattern, I have preached righteousness 
in the great congregation ; lo ! I have not refrained my 
lips, O Lord, thou knowest." ^ In this spirit of their 
Master the Apostles were enabled to awe their perse- 

^ Romans ii. 21. ^ Epbesiansv. 18, 19. 

3 Prov.xiv. 23, with x. 19. ^ Psalm xxxvii. 30, 
^ Ibid.lxxi. 15. « ibid. li. 15. 

7 Proverbs x. 21 ; xv. 4. 
3 Psalm xl. 9, 10, with Luke v-r. 16—22. 



32 



EXPOSITION OF PSALM CXIX, 



cutors into forbearance — We cannot but speak the 
things which we haye seen and heard/' ^ 

How sinful is it to employ our lips for any but the 
Lord ! Yet scarcely less sinful is our reluctance to 
employ them for him ! Surely the day, when perhaps 
we have been fluent in worldly conversation, and yet 
have neglected our opportunities for speaking a word 
for him, must be considered a lost day ! Is there not 
much cause for watchfulness, prayer, and self-denial ; 
lest by our silence we should be ashamed of him, 
whom by every obligation we are bound to confess ? • 
If our inability to bear a testimony for our Lord is 
not painful to us,^ we have the greatest reason to 
suspect, if not the sincerity, at least the strength, of 
our attachment to his precious name; and we can 
do no better than retire into our closets with the 
prayer of contrition — Enter not into judgment with 
thy servant, O Lord.'^^ 

14. / have rejoiced in the way of thy testimonies^ 
as much as in all riches. 

If we desire to bear a testimony for God — in 
declaring the judgments of his moutV^ — we must 
realize their supreme joy far above earthly treasures, 
that of the abundance of the heart our mouth may 
speak." There is indeed a real joy in despising earthly 
joys. ^ How sweet,' said Augustine, referring to the 
period of his conversion, ^ was it in a moment to be 
free from those delightful vanities, to lose which had 
been my dread ; to part with which was now my joy ! * ^ 

^ Acts iv. 20. ^ Comp. Psalm xxxix. 1, 2. Jer. xx. 9. 

3 Psalm cxliii. 2. 

^ ' Quas amittere metus erat, jam dimittere gaudium fuit.' — 
Aug. Confess. Book ix. Never man in his unregenerate state, by 
his own confession, more strongly illustrated the truth of our 



VERSE 14. 



33 



More satisfying is the believer's rejoicing in the way 
of God, than that of the miser in his untold treasures. 
Here he may safely say to his soul—'' Soul, thou hast 
much goods laid up for many years ; take thine ease.^' 
And these are the only riches within the reach of alL 
If we are poor in this world, it is the Lord's providence. 
If we are poor in grace, it is our own fault. It is 
because we have despised our Lord's counsel to buy 
of him '' gold tried in the fire, that we may be rich." ^ 
The believer's portion includes '' things present and 
things to come ; " 2 something enjoyed, and much 
more expected ; the mercies of eternity added to the 
blessings of time ; the riches of both worlds — all 
assured to him by the covenant of grace '' hi the way 
of the Lord's testimrmiesJ^ And is it not then most 
strange, that with such treasure in possession and in 
prospect, the child of God should be so unmindful of 
it, so careless in increasing his store, and in confirming 
his own interest in it? But the riches of God's testi- 
monies have this peculiar property, that they cease to 
rejoice the heart, when they are not uppermost there, 
Alas ! do we not know something of this ? Have 
there not been times, when they have appeared little 
desirable in our eyes, and we have actually rejoiced 
in the accession of some worldly good, or the accom- 
plishment of some worldly desire, more than in this 
heavenly treasure ? 

Lord's declaration : " \Yhosoever committeth sin is the servant 
of sin." (John viii. 34, with 2 Peter ii. 19.j He describes himself 
actually as *' wallowing in the mire," with as much delight as if 
he were rolling himself in a bed of spices, or perfuming himself 
with the most precious ointment. (' Volutare in coeno, tanquam 
cinnamonis et unguentis pretiosis/j Yet when the word pierced 
his heart, and brought a new bias and taste into his soul, how 
delightfully v>-as his language changed in the recollection of his 
past " excess of riot ! " ' Quam suave est istis suavitatibus carere.' 
1 Rev. iii. 18. - 1 Cor. iii. 22. 

C 5 



34 



EXPOSITION OF PSALM CXIX. 



And then, though the believer ^'rejoices in'' the 
whole of God's testimonies and would not for all 
that this world can afford lose a verse or a letter of his 
Bible, yet there are some parts which he delights in as 
his peculiar treasure. A general interest in Scripture 
does not satisfy him. Texts, that have been directly 
applied to his conscience by the power of the Spirit, 
whether doctrinal, practical, or experimental, are espe- 
cially precious ; and he will be seeking to increase his 
little stock, until he has apprehended the full enjoy- 
ment of the whole ; if indeed the fulness of that which 
is called unsearchable," ^ can ever be, in this life at 
least, completely enjoyed. But it was not so much 
in the Lord's testimonies, as in the way of them,'' 
that David rejoiced — the way to God, of which they 
testify 2 — the high way of holiness," ^ in which they 
lead — the narrow way of the cross — so contrary to our 
natural desires and inclinations, that none but the true 
sheep of Christ can even enter, or continue in it. In 
these ways of the Lord's testimonies he would have us 
rejoice. And who that walks in them fails to find 
them to be the paths of pleasantness and peace?" 

Thus saith the Lord, Stand ye in the ways, and see, 
and ask for the old paths, where is the good way, and 
walk therein, and ye shall find rest for your souls." * 



15. I will meditate in thy precepts, and have respect 
unto thy ways. 

How much our rejoicing in the testimonies " of 
God would be increased, by a more habitual medita- 
tion in them ! The carnal man however has no heart, 
no ability for this spiritual exercise ; and even the 

1 Ephes. iii. 8. 2 jo^n xiv. 6. with v. 3^. 

^ Isaiah xxxv. 8. ^ jp^. vi. 16. 



VERSE 15. 



35 



man of God, through remaining weakness and depra- 
vity, is often reluctant to it. Many sincere Christians 
are content with an indolent reading the word and 
prayer ; and with scarcely a struggle or a trial, yield 
themselves up to the persuasion, that they are unable 
sufficiently to abstract their minds for this blessed 
employment. But let the trial prove the work. 
Perseverance in exercise will accomplish the victory 
over mental instability, and the spiritual difficulty will 
give way to prayer — Lord, help me.''' The fruit- 
fulness of this employment vrill soon be manifest. 
Does it not give active strength for the work of God, 
in stirring up the gift of God that is in us,*'^ and 
keeping the energies of the heart in a wakeful posture 
of conflict and resistance ? Besides this, meditation 
is the digestive faculty of the soul, which converts the 
word into real and proper nourishment; so that we 
shall often find more food in this revolving of a single 
verse in our minds, than in the mere reading of whole 
chapters. Thus also shall we realize the full enjoy- 
ent of its Divine blessing and support — "'Thy words 
were found, and / did eat them ; and thy word was 
unto me the joy and tlie rejoicing of my heart." 

But this duty of meditation will not only include 
the stated times that we may be able to appropriate 
to the work, but the train of holy thoughts, that 
passes through the mind during the busy hours of the 
day. Thus we shall maintain an habitual flow of spi- 
ritual desires, and the flame of love will be excited 
within, till at length v\^e are enabled to make the 

1 2 Tim. i. 6. 

^ Jer. XV. 16. To this text answers the definition of meditation 
given by Bishop Horne in this verse, ' that exercise of mind, 
whereby it recalls a known truth, as some kinds of creatures do 
their food, to be ruminated upon, until the nutritious parts are 
extracted, and fitted for the purposes of life.' 



36 



EXPOSITION OF PSALM CXIX. 



Psalmist's resolution more determinately our own — 

I loill meditate on thy precepts J' 

Never surely can we want a subject for meditation, 
if indeed the salvation of Jesus has been made known 
to our souls. How many, while musing upon this 
glorious theme, have felt *'the fire burn"i within, as 
if their hearts were touched with a live coal from the 
altar of their God ! Let us therefore chide our dull 
and sluggish spirits, that suffer the precious manna to 
lie ungathered upon the ground, that are slow to 
entertain these heavenly thoughts, or rather that 
heavenly guest, whose peculiar office it is to help 
our infirmities, 2 ^nd especially to take of Christ's, 
and shew it unto us." ^ 

The exercise, however, of this, as of every other 
duty^ may prove a matter of form, or a habit that 
imparts neither pleasure nor profit.^ Let each of us 
then ask — What distinct experimental benefit have I 
receired from the word ? Do I endeavour to read it 
with prayerful meditation, until 1 find my heart filled 
with it ? 

The practical influence of thus communing with the 
word is, that it becomes the rule of our daily conduct. 
By meditating in the precepts of God, we learn to 
have respect unto his ways, Thy loving -kindness 
says the Psalmist in another place, is before mine eyes; 
and I have walked in thy ty'uth,^'^ The experience of 
Job speaks to the same point — My foot hath held his 

1 Psalm xxxix. 3. and compare Psalm xlv. 1. 

2 Rom. viii. 26. ^ John xvi. 14, 15. 

' If a chapter be read with the eye merely, while the mind 
remains inattentive, and the book be shut as soon as the chapter 
is finished, and thus, what has been read immediately escape the 
memory ; what is there to surprise, if, after the whole Bible has 
been several times read through, we discover in ourselves no 
increase of piety and devotion ? * Professor Franck. 

^ Psalm xxvi. 3. 



VERSE 16. - 37 

steps, his way have I kept, and not declined. Neither 
have I gone back from the commandment of his lips ; 

/ have esteemed the words of his mouth more than my 
necessary food,^^'^ 

16. / ivill delight myself^ in thy statutes I ivill not 
forget thy ivord. 

Meditation and habitual respect to the Lord's 
statutes " will never fail to issue in delight " and 
in the enjoyment of this delight the Christian (however 
small his attainments may be) would rather live and 
die, than in the pursuit, and even in the possession, 
of the most satisfying pleasures of a vain and empty 
world. But if it be a real delight in the Lord's 
statutes,^' it will be universal — when they probe the 
secret lurking-places within, and draw out to the full 
light the hidden indulgences of a heart that is yet 
carnal ; ^ when they call for the entire crucifixion of 
every corrupt inclination, and the unreserved surrender 
of all to the self-denying service of our God. This 
spirit is very different from the delight of the hypo- 
crite, which is rather to ^^know'' than to do the 
ways of his God ; ^ and therefore which is satisfied 
with outward conformity, with little or no desire to 
understand the errors" of his heart, that he might 
be cleansed from secret faults."^ The spring of an 
obedience will therefore prove its sincerity ; and the 
reality of our love will be manifested by its fruitful- 
ness and active cheerfulness in our appointed sphere 
of duty. 

^ Job xxiii. 11, 12. 
- ' I will solace and recreate myself.' — Ainsworth. — A beautiful 
illustration of the refinement of the word, when the mind is tired 
out with the toilsome incumbering cares of the world. 
3 See Rom. vii. 14. 1 Cor. iii. 1, 3. ^ Isaiah Iviii. 2. 

^ Psalm xix. 12. , 



38 



EXPOSITION OF PSALM CXIX. 



We may also observe here an evidence of adoption. 
The servant may perform the statutes of God, but it is 
only the son who delights in them,^^ But vrhat 
— we may ask — is the spring of adoption ? It is 
*^the Spirit of the Son sent into our hearts whereby 
we cry — ' Abba, Father.' ^'i It is because we are at 
peace with God through Jesus Christ; becauf^ the 
Scriptures are the message of reconciliation through 
him, that they become delightful to those who are par- 
takers of this great salvation. The Spirit of adoption, 
therefore, as the principle of delight, is the spring of 
acceptable obedience in the Lord's service. 

And surely those who are serving him in this happy 
filial walk are not likely to '^forget his word,^^ As 
tlie eye is continually turned to the object of its 
affection, so the eye of the soul, that has been fixed 
with delight in the ways of God, will be habitually 
resting upon them. As one of the wise heathens ob- 
served — * I never yet heard of a covetous old man, 
who had forgotten where he had buried his treasure.' ^ 
The reason is abundantly evident. His heart is in it. 
And thus, if our hearts have tasted that the Lord 
is gracious" — if we have found a treasure in the way 
of his testimonies — we cannot forget the sweetness 
of the experience, or where to go to refresh ourselves 
with the repetition of it. 

Forgetfulness of the word is however to the Christian, 
a source of continual complaint, and sometimes also 
of most distressing temptation. Not that there is 
always a real charge of guilt upon the conscience. 
For, as Boston somewhat quaintly observes — ' Grace 
makes a good heart-memory, even where there is no 

1 Gal. iv. 6. 

2 ' Nec vero quenquam senum audivi oblitum, quo loco thesau- 
rum obruisset.' — Cicero de Senectute. 



VERSE 16, 



39 



good head- memory.' But means must be used, and 
helps may be suggested. Watchfulness against the 
influence of the world is of the first importance. How 
much af the good seed is choked by the springing 
thonis ! ^ If our hearts are ever refreshed with spiritual 
delight, we should be as cautious of an uncalled-for 
advance into the world, as of exposing an invalid's 
susceptible frame to a damp or unhealthy atmosphere. 
Whatever warmth had been kindled in spiritual duties, 
may be chilled by one moment's unwary rush into an 
unkindly clime. We must also recommend increasing 
attention to the word, as the means of its preservation - 
— the exercise of faith," without which it will ''not 
profit" 2 — the active habit of love, bringing with it a 
more habitual interest in the statutes^— all accompanied 
with unceasing prayer for the gift of the Holy Spirit, 
made the express subject of promise for this pur pose. ^ 
Under this heavenly teaching and recollections, what 
delight will be found in the statutes ! what blessed 
remembrance of his word ! O Lord God, keep this 
far ever in the imaginations of the thoughts of the 
hearts of thy people, and prepare their hearts unto 
thee." 6 

1 Matt.xiii. 22. ^ Heb. ii. 1. ^ ibid. iv. 2. 

* Verse 15. ^ John xiv. 26. ^ 1 Chron. xxix. 18. 



i; 



40 



EXPOSITION OF PSALM CXIX. 



PART III. 

17. Deal bountifully with thy servant, that I may 
live, and keep thy vjord. 

This prayer appears to have been much upoa David's 
heart, and in the substance aud object of it is again 
repeated. ^ Nor does he fail to acknowledge the 
answer to it. ^ The believer, like David, is a man of 
large expectations. As regards himself — his own daily 
provocations and backslidings — he cannot stand upon 
his own ground. But when he brings with him the 
name — the blood — the intercession of Jesus, as soon 
could God deny his own beloved Son, as resist the 
supplication of those who present this all-prevailing 
plea. 3 Nay — is not this his own gift to his children, 
as the pledge of every other gift ? ^ And what other 
pledge can they need to encourage them to draw nigh 
with the largest desire, and the most heavenly expec- 
tation ? We may indeed be too bold in our manner 
of approach to God ; ^ but we cannot be too bold in 
our expectations from him. Standing as we do upon 
such high and sure ground, it is equally dishonourable 
to him, and impoverishing to ourselves, to ask only a 
little of him. Rather let us, according to his own 
command, " open our mouths wide ; and he will fill 
them."^ Rather let us expect that he will deal — not 

1 Verse 77. ^ Verse 65. Comp. Psalm xiii. 6; cxvi. 7, 8, 
^ John xvi. 23, 24. * Romans viii. 32. 

^ A beautiful example of reverential reproach, and of the accept- 
ance manifested, is given in Abram's history (Gen. xvii. 3.}, and is 
m some degree illustrated by the private records of Luther. — Note 
on verses 147, 148, 6 pgaim Ixxxi. 10. 



VERSE 17. 



41 



only favourably — but bountifully with his servants — 
that, as our God, he will supply all our need ac- 
cording to his riches in glory by Christ Jesus^^'^ 

And indeed, the most experienced believer cannot 
forget, that he is in himself still the same poor, weak, 
empty, helpless creature as at first. Nothing there- 
fore short of a bountiful supply can answer his emer- 
gency. Such a supply is always at hand. The act 
of prayer increases the power to pray. The throne of 
grace is a well, which no power or malice of the Philis- 
tines can stop up.^ We need not say, we have 
nothing to draw with, and the well is deep.''^ Faith 
will enable us " with joy to draw water out of this 
well of salvation." Let us bring our empty vessels, 
until there is not a vessel more.'^ ^ Yes— believer 
— there is indeed a bountiful supply of grace — of 
every kind — suited to every want — grace to pardon — 
grace to quicken — grace to bless. Oh ! see, then, 
that you come not empty away. Remember — who it 
is that pleads before the throne. Remember — that 
the grace you need is in his hand. From eternity he 
foreknew your case. He laid your portion by. He 
has kept it for the time of need ; and now he only 
waits for an empty vessel into which to pour his 
supply. He is ready to show you, how infinitely his 
grace exceeds all thoughts — all prayers — all desires — 
all praises. 

And say — what has been the fruit of your pleading, 
waiting expectancy at " the throne of grace Have 
you not returned thence with a fresh spring of devot- 
edness in this service, with every selfish thought for- 
gotten in the desire, that you " may live, and keep his 
word?'^ Nothing touched or moved your reluctant 

^ Phil. iv. 19. ^ Comp. Gen.xxvi. 15. ^ John iv. II. 
^ Isaiah xii. 3. ^ Comp. 2 Kings iv. 3, 6. 



42 



EXPOSITION OF PSALM CXIX. 



heart, but the apprehension of bountiful redeeming 
love: but this makes obedience easy — delightful — 
natural — in a manner unavoidable. It ''constrains " ^ 
to it. The man now lives — not the animal life of 
appetite — not the sensual life of vanity and pleasure 
— but the only life that deserves the name. He lives 
singly, supremely '* to him that died for him, and ro^ 
again.'' 2 Jje ''lives, and keeps his word.^^ His 
motto and character now is — *'To me to live is 
Christ." 3 Nor indeed does the highest archangel, be 
that is nearest to the eternal throne, know a higher 
object of existence than this. And how encouraging 
the reflection, that in this glorious object the meanest 
servant in the household of God is an equal partici- 
pant with the most blessed inhabitant of heaven ! 



18. Open thou mine eyes, that I may behold wondrous 
things out of thy law. 

In order to '* keep God^s word,^^ the Psalmist here 
prays, that he might understand it ; and though under 
the teaching of the Spirit he had acquired '' more 
understanding than all his teachers,"^ yet we find 
him ever coming to his God under a deep sense of his 
blindness and ignorance. And this is indeed the in- 
variable efi'ect of Divine teaching. Those, who have 
been best taught and longest taught, will be the most 
ready to '' sit at the feet of Jesus," ^ as if they knew 
nothing, and had every thing to learn. It is indeed an 
unspeakable mercy to know a little of the Lord, and 
at tlie same time to feel, that it is only a little that we 
do know. In this spirit we shall be longing to know 



i2Cor. V. 14. Mbid. 15. ^?hi\.i.2\. 

^ Verses 99, 100, & Luke x. 39. 



VERSE 18. 



43 



more, and yet anxious to know nothing except as we 
are taught of God. There are indeed wondrous 
things^' to be known in Gad's law — things so wondrous, 
that *'the angels desire to look into them.'^^ The 
exhibition of the scheme of redemption is in itself a 
world of wonders. The display of justice exercised 
in the way of mercy, and of mercy glorified in tte 
exercise of justice, is a wonder, that must fill the 
intelligent universe of God with everlasting astonish- 
ment. And yet these wondrous things^' are hid 
from multitudes, who are most deeply interested in the 
knowledge of them. They are hid not only from 
the careless and unconcerned, but " from the wise and 
prudent; and revealed" only ''to babes — to those 
who are experimentally acquainted with that important 
truth, that a '' man can receive nothing except it be 
given him from heaven.*' ^ The largest and clearest 
print can never assist our sight, as long as a covering 
remains before our eyes. So neither can the Holy 
Scriptures enlighten the mind, until " the veil is taken 
away '' from the heart. Oh ! how needful then is the 
prayer — ' Unveil^ — Open thou mine eyes: " Let the 
veil be taken away from the law that I may unxier- 
stand it ; and from my heart that I may receive it.' 

It is a most afi:ecting consideration, that even Chris- 
tians often find the word of God to be to them as 
a sealed book. They go through their accustomed 
portion without gaining any increasing acquaintance 
with the light, life and power of it, and without any 
distinct application of any part of its contents to their 
own experience. And thus it must be, whenever read- 
ing has been unaecompanied with prayer for Divine 

1 1 Peter i. 12. - Matt. xi. 25. ^ jo^n iii. 27. 
^ * Revela oculos meos. Velamen detraha oculis meis.' Poll 
Synopsis,— Margiii; Reveal. Compare 2 Cor. iii. 14 — 16, 



44 



EXPOSITION OF PSALM CXIX, 



influence and teaching. For we not only need to have 
our eyes opened to behold'^ fresh wonders, but also to 
maintain our perception of those wonders, which we 
have already beheld, that we may continue to behold 
them in a new and more spiritual light. 

But are we conscious of our blindness ? Then let 
us hear the counsel of our Lord, that we " anoint 
our eyes with eye-salve, that we may see."i The 
recollection of the promises of divine teaching are 
fraught with encouragement. The Spirit is freely and 
abundantly promised in this very character, as the 
Spirit of wisdom and revelation in the knowledge of 
God."^ If therefore we desire a clearer insight into 
these wondrous things of revelation- — if we would 
behold the glorious beauty of our Tmmanuel — if we 
would comprehend something more of the immeasure- 
able extent of that love, with which God so loved 
the world, as to give his only-begotten Son"3 — and 
of that equally incomprehensible love, which moved 
that Son so cheerfully to undertake our cause,"* we 
must make daily, hourly use of this important petition 
— Open thou ynine eyesJ^ 

19. / ain a stranger in the earth : hide not thy 
commandments from me. 

The condition of man as a stranger in the earth 
may well give increasing earnestness to the petition, 
that the wonders of the revelation of God may be 
more fully opened to view. Thus we find, therefore, 
David reiterating his cry for Divine teaching — Hide 
not thy commandments from meJ^ This confession, 
however, of his state in the world from a solitary 

1 Rev. iii. 18. 2 Eph. i. 17. 

3 John iii, 16. - Heb. x. 5—7. 



VERSE 19. 



45 



wanderer would have had little comparative meaning ; 
but in the mouth of one, who was probably surrounded 
with every source of worldly enjoyment, it shows at 
once the vanity of ^* earth's best joys/' and the hea- 
venly tendency of the religion of the Bible. This 
appears indeed to have been ever the character, con- 
fession, and glory of the Lord's people. ^ They 
" would not live always," ^ and they gladly hear the 
warning voice, that minds them to arise and depart, 
for this is not their rest." ^ And was not this espe- 
cially the character not of David only, but of David's 
Lord ? Born at an inn — not having where to lay 
his head " ^ — suffering hunger ^ — subsisting upon alms'' 
— neglected by his own^ — looking for some to take 
pity, but there was none, and for comforters, but he 
found none "9— might he not justly take up the con- 
fession — I am a stranger in the earth ?" 

If we consider this verse as descriptive of the con- 
dition of the child of God, it exhibits him in many 
most interesting points of view : distant from his 
proper home 1*^— without a fixed residence — with no 
particular interest in the world — and submitting to 
all the inconveniences of a stranger on his journey 
homewards — Such is the stranger'' s state ! And the 
word of God includes all that he wants — a guide, a 
guard, a companion — to direct, secure, and cheer his 
way. When thou goest, it shall lead thee ; v^hen 
thou sleepest, it shall keep thee , and when thou 
awakest, it shall talk with thee."^^ Most suitable 
then is his prayer — Hide not thy commandments 

^ Abraham, Gen. xxiii. 4. Jacob, Gen. xlvii. 9. David, Psalm 
xxxix. 12. All, Heb. xi. 13. - Job vii. 16. 

^ Micah ii. 10. Luke ii. 7. ^ Matt. yUI. 20. 

^ Matt. xxi. 18. "Lukeviii.3. sjQj^ni.ll. 

PsaJm Ixix. 20. Heb. xi. 9. " 1 Chron. xxix. 15. 

1- Phil. iii. 20. ^^ts xiv. 22. Prov. vi. 20--22. 



46 EXPOSITION OF PSALM CXIX. 

from we." Acquaintance with the word of God 
makes up all his hopes, and soothes all his sorrows. 
It supplies all the room of friends and counsellors. 
It furnishes light, joy, strength, food, armour, and 
whatever else the pilgrim may need on his way 
homewards. 

Let us put this subject closely to ourselves. As 
rational creatures, we know that our life is even a 
vapour, which appeareth for a little time, and then 
vanisheth away.''^ As believers, we know that we 
cannot, and we would not, call this world our home ; 
and we are assured, that it is far better to be without 
it, than to have our portion in it. But do we never feel 
at home in the midst of our earthly comforts, and thus 
forget our proper character, and our eternal prospects ? 
Do we always live, speak, and act as strangers in the 
earth? Does our conversation in the society of the 
world savour of the home whither we profess to be 
going? To feel ourselves '^strangers in the earth 
and in the midst of the enjoyment of the gifts of 
God, to sit loose to them, as if our treasure were in 
heaven, is a sure mark of a right spirit. If the world, 
however should be gaining ascendancy in our atFec- 
tions, let us only turn our eyes to the cross of 
Calvary. Let that be the object of our daily 
contemplation —the ground of our constant glory- 
ing ; and the world will then be to us as a 
^* crucified" object.2 And lastly, let us not forget, 
that we are looking forward, and making progress 
towards a world, where none are strangers — where all 
aie children of one family, dwelling in one eternal 
home. In my Father's house "-—said our gracious 
Head — are many mansions ; I go to prepare a place 
for you,''^ 

1 James iv. 14. - Gal. vi. 14. ^ jo^n xiv. 2. 



VERSE 20. 



47 



20. My soul breaketh, for the longing that it hath unto 
thy judgments at all times. 

This language of the Christians intense desire and 
affection is the natural result of the answer to his 
prayers — Open thou mine eyes — Hide not thy com- 
mandments from me. For who that is conversant 
with this^blessed revelation can fail to have his whole 
soul filled with it? It is in fact the longing of the 
soul for more spiritual communion with the Saviour— 

I charge you, O daughters of Jerusalem, if you find 
my Beloved, that ye tell him that I am sick of love. 
Set me as a seal upon thine heart, as a seal upon thine 
arm ; for love is strong as death, jealousy is cruel as 
the grave ; the coals thereof are coals of fire, whi^h 
hath a most vehement flame. Many waters cannot 
quench love, neither can the floods drown it/'^ For 
is it not in the way of his judgments that the church 
finds communion with her Lord? — Thou meetest 
him that rejoiceth and worketh righteousness, those 
that remember thee in thy ways.'^^ In contrasting 
this with the church of Laodicea, under a brighter 
dispensation neither cold nor hot; ''^^^jjich state, 
we may ask, most nearly resembles our own ? — We 
may remark also not only the fervour, but the steady 
uniformity of this religion. It was not a rapture, but 
a habit ; constant and uniform ; at all times With 
us, such enjoyments are too often favoured seasons, 
happy moments ; alas! only moments— why not days, 
and months, and years ? The object of our desires is 
a continual spring, that can never be exhausted. The 
affection — the longing of the soul, can never over- 

^ Can. V. 8 ; viii. 6, 7- " Isaiah Ixiv. 5e 

Rev. iii, 15. 



48 EXPOSITION OF PSALM CXIX. 

reach its object. If therefore the desire is cherished, 
it will become the established habit— the element, in 
which the child of God lives and thrives. 

What then is the cause with us of the low ebbing 
of spiritual desire ? Perhaps the throne of grace is 
not frequently visited. Or at least prayer for the 
influence of the Spirit is neglected. Or we have been 
unwatchful against a light, vain, and worldly spirit, 
than which nothing more tends to wither the growth 
of spiritual things. Or probably the workings of un- 
belief have been too faintly resisted. And this is 
of itself sufficient to account for much of our dulness ; 
since the rule of procedure in the kingdom of grace 
is — According to your faith be it unto you.*'^ Grace 
is indeed an insatiable principle. Enjoyment, instead 
of surfeiting, only serves to sharpen, the appetite. Yet 
if we are content to live at a low rate, there will be 
no progress in fruitfulness, nor any sensible interest in 
the consolations of the gospel. We know, desire, and 
are satisfied with little ; and therefore we enjoy but 
little. We live as borderers on the land, instead of 
being able to say—'' surely it floweth with ipilk and 
honey; and this is the fruit of it,^^ This is not the 
thriving, the cheerfulness, the adorning of the gospel. 
It is rather the obscuring of the glory of our Christian 
profession, and of the happiness of its attendant 
privileges. 

Let not the fervour of desire expressed in this verse 
be conceived to be out of reach ; nor let it be ex- 
pected in the way of some sudden manifestation or 
excitement. Rather let us look for it in a patient, 
humble, and persevering waiting upon the Lord. We 
may have still to complain of the coldness, weakness, 



1 Matt. ix. 29. 



VERSE 20. 49 

and wanderings of our spiritual affections. Yet 
strength to wait will be imperceptibly given ; faith 
will be sustained for the conflict ; and thus our 
souls will make their boast in the Lord/' even 
though we should never be favoured with an excited 
flow of enjoyment. 

At all events let us beware of resting satisfied with 
the confession of our lukewarmness to our fellow- 
creatures, without pouring out our heart before the 
Lord/' There is a fulness of grace in our glorious 
Head to strengthen the things that remain, that are 
ready to die," as well as at the beginning to quicken " 
us when dead in trespasses and sins." Abundant, 
also, are the promises and encouragements to poor, 
dry, barren souls — I will heal their backslidings — 
I will be as the dew unto Israel — he shall grow as 
the lily, and cast forth his roots as Lebanon. His 
branches shall spread, and his beauty shall be as 
the olive-tree, and his smell as Lebanon.'' ^ For 
what purposes are promises such as these given, but 
that they may be ^'arguments'' wherewith to '^fill 
our mouth," when in the contrition of faith we again 
venture from a backsliding state to '* order our 
cause before God?" And will he plead against 
us with his great power ? No — but he will put 
his strength in us;"* and we shall yet again '' run 
the way of his commandments " ^ with an enlarged 
heart. 

^ Rosea xiv. 4 — 6. ^ Job xxiii. 4 — 6. ^ Verse 32. 



D 



50 



EXPOSITION OF PSALM CXIX, 



21. Thou hast rebuked the proud that are cursed, 
which do err from thy commandments. 

Let the histories of Cain,i Pharaoh,^ Haman,^ 
Nebuchadnezzar,^ and Herod,^ exhibit the proud 
under the rehuke and curse of God. He abhors their 
persons^ and their offerings : ^ he ^* knows them afar 
off:^ ''he resisteth them: "9 <<he scattereth them 
in the imaginations of their hearts." Yet more 
especially hateful are they in his sight, when cloaking 
themselves under a sphitual garb — '* which say, Stand 
by thyself, come not near to me : for I am holier than 
thou. These are a smoke in my nose, a fire that hurneth 
all the day?^ Most of all is this sin an abomination in 
his own beloved people. David and Hezekiah^^ 
are instructive beacons in the church, that they, least 
of all, whenever they give place to the workings of a 
proud heart, must expect to escape his rebuke — 
'' Thou wast a God that forgavest them, though thou 
tookest vengeance on their inventions,'^'* Something 
of pride probably infl uences all that '* do err Jrom 
the Lord^s commandments ; " yet doubtless *' the 
Righteous Judge" will mark an infinite difference 
between those errors, which arise from remaining 
imperfection of the renewed nature, and those which 
have their source in the obstinacy of the unrenewed 
heart. Those who are ready to confess collectively — 
''Who can understand his errors — and individ- 

1 Gen.iv. 5, 13— 16. ^ Exod.xiv. 15— 31. 3 Est. vii. 7— 10. 

4 Dan. iv. 29—33. ^ ^^ts xii. 21—23. « prov. vi. 16, 17. 

' Lukexviii. 11, 12, 14. 8 Psalm cxxxviiL 6. 

9 1 Peter v. 5, with Prov. iii. 34. lo Luke i. 51. 

Isaiah Ixv. 5. with Luke xviii. 11. 12 2 Sam.xxiv.'l— 15 

13 2 Kings XX. 12, 18. 2 Chron. xxxii. 31. 14 pgaim xcix. 8. 
^•^ Psalm xix. 12. 



VERSE 21. 



51 



ually— I have gone astray like a lost sheep " ^ — 
are widely different in character from the subjects of 
this rebuke and curse of God — Thou hast trodden 
down all them that err from thy statutes ; for their 
deceit is falsehood,^' ^ 

We wonder not at this expression of the mind 
of God concerning pride. There is no sin more 
abhorrent to his character. It is as if we were 
taking the crown from his head, and placing it upon 
our own. It is man making a god of himself — acting 
from himself ; and for himself. jS^or is this principle 
less destructive to our own happiness. And yet it is 
not only rooted, but it often rears its head and blos- 
soms, and bears fruit in the hearts even of those, 
who can truly say, they hate and abhor " its in- 
fluence. It is most like its father, the Devil, in 
serpentine deceitfulness. It is always active — always 
ready imperceptibly to mix itself up with every 
thing. When it is mortified in one shape, it rises 
in another. When we have thought that it was gone, 
in some unexpected moment we find it here still. 
It can convert every thing into nourishment, even 
God's choicest gifts — yea, the graces of his Spirit. 
Let no saint therefore — however near he may be 
living to God, however favoured with the shinings 
of his countenance — consider himself beyond the reach 
of this temptation. Paul was most in danger, when 
he seemed to be most out of it ; and nothing but an 
instant miracle of grace and power saved him from 
''the snare of the Devil." ^ Indeed the whole plan 
of salvation is intended to humble the pride of man, 
by exhibiting his restoration to the Divine favour, as 
a free gift through the atoning blood of the cross. 



Verse 176. 



2 Verse 118. 
D 2 



3 See 2 Cor. xii. 7. 



52 



EXPOSITION OF PSALM CXIX. 



How hateful therefore is the resistance of proud 
flesh and blood to this humbling doctrine of the 
cross, and the humbling requisitions of the life of 
faith flowing from it ! This makes the sure founda- 
tion "of the believer's hope a stone of stumbling'' 
to the unbeliever's ruin.^ As regards also the means 
of salvation — how can pride dare to lift up its head 
in the view of the Son of God— taking upon him the 
form of a servant " — that he might bear the curse of 
man?^ Behold, the soul that is lifted up, is not 
upright in him." ^ 

But can a sinner—can a saint — be proud ? — one that 
owes every thing to free and sovereign grace — one that 
has wasted so much time — abused so much mercy — so 
grieved the Spirit of God — that has a heart so full of 
atheism — unbelief— selfishness ? Nay the very pride 
itself should be the matter of the deepest daily 
humiliation ; thus the remembrance of it may, under 
the mighty influences of the Spirit, prove an effectual 
means of subduing it in our hearts : thus we shall 
overcome corruption by its own workings, and meet 
our adversary with his own weapons. And if we 
should be unable entirely to restrain the influence of 
this cursed principle, yet the very sight of its cor- 
ruption, if it deepen the work of contrition, will be 
overruled for our spiritual advancement. 

0 blessed end intended by the Lord's dealings with 
us 1 to humble and to prove us" — " to know," and 
to make us know what was in our hearts, that he 
might do us good at the latter end ! ^ Let us not 
frustrate his gracious intentions, or build again the 
things which he would have destroyed. May we love 
to lie low — lower than ever — infinitely low before him ! 

1 Rom. ix. 32, 33. 1 Peter ii. 7, 8. - Phil. ii. 5, 8. 

5 Hab, ii. 4, ^ Deut. viii.2, 16e 



VERSE 22. 



53 



* Lord ! teach us to remember, that **that which is 
highly esteemed among men, is abomination in thy 
sight." 1 Teach us to bless thee for even thy sharp 
and painful discipline, that tends to subjugate this 
hateful pride of our hearts before our Saviour's cross ! ' 

22. Remove from me reproach and contempt^ for I 
have kept thy testimonies. 

The proud under the rebuke of God are usually 
distinguished by their enmity to his people. It is 
their delight to pour upon them reproach and con- 
tempt,'' vrith no other provocation given, than that their 
obedience to the testimonies of God condemns their 
own neglect. 2 If therefore v^^e are resolved to turn 
our backs upon the w^orld, and to choose a decided 
contrary course, v^e must take this reproach and 
contempt " as our portion. Yet it is such a portion as 
Moses valued above all the treasures of the world ; ^ it 
is that reproach which our Master himself *^ despised," 
as " reckoning it not worthy to be compared with " the 
joy that was set before him." 4 Por did he bear his 
cross only on the way to Calvary ? It was laid for 
every step in his path : it met him in every form 
of suffering, of reproach and contempt, Look 
then at him as taking up his daily cross in the breath- 
ing of the atmosphere of a world of sin, and in the 

endurance of the contradiction of sinners against 
himself."^ Mark him consummating his course of 

reproach and contempt, hy suffering without the 
gate" — and can we hesitate to go forth unto him 
without the camp, bearing his reproach ? " ^ The trial 
however, especially if cast upon us by those whom we 

i Luke xvi. 15. 2 j^eb, ^i. 7. ^ ibid. 24—26. 

4 Ibid. xii. 2. ^ Ibid. 3. s jbid. xiii. 12, 13. 



54 



EXPOSITION OF PSALM CXTX. 



have loved and valued, or by those, whom we wish to 
love and value us — proves most severe ; and the spread- 
ing our case, after David's example, before the Lord is 
the only preservation from faintness. Remove from 
me reproach and contempt " Perhaps contempt is 
more hard to bear than reproach,'' We are thought 
of, even by our enemies, so much better than we 
deserve, that it strikes with peculiar poignancy. Yet 
when the prayer of deprecation, as at another time,^ 
is sent up in submission to our Father's will, doubtless 
some answer, and that the right answer, will be given ; 
and whether the reproach'' be removed, or grace'' 
vouchsafed sufficient " to endure it,^ the issue will 
prove alike for the glory of God, and the prosperity 
of our own souls. 

But let us beware of that ^' way of escape" in 
returning to the world, which the insincere are ever 
ready to pursue. They dare not act to the full convic- 
tion of their consciences ; they dare not confront their 
friends with the avowal of their full determination to 
form their conduct by the principles of the word of 
God. This is hard — this is impossible. They know 
not the victory that overcometh the world ; " ^ and 
therefore cannot bear this mark upon their foreheads — 

These are they which follow the Lamb whithersoever 
he goeth." * Far better, however, will be the heaviest 
oppression, under ^'reproach and contempt," than any 
such endeavour to remove it from ourselves. The desire 
to escape the cross convicts the heart of unfaithfulness, 
and never fails to make way for tenfold difficulties in 
our path. Every compliance with the world against 
the voice of the word of God is a step into the by-path, 
which deviates wider and wider from the straight and 



^ See verse 134. 

3 See 1 John v. 4, 5. 



2 2 Cor. xii. 8, 9, 
^ Rev. xiv. 4. 



VERSE 23. 



55 



narrow way, brings discredit upon our profession, proves 
a stumbling-block in the way of the weak, and will 
cause us, if not actually to come short, at least to 
seem to come short of the promised rest." ^ 
But do we really find the weight of the cross 
above that we are able?" He that bore it for us 
will surely enable us to bear it for him ; and upheld 
by him, we cannot sink. It is a sweet exchange, by 
which the burden of sin is removed, and bound to his 
cross ; and what remains to us is the lighter cross 
of reproach and contempt " — the badge of our 
discipleship. ^ If then we have the testimony of our 
consciences that in the midst of persecution from the 
world, we have kept his testimonies,''^ ^ — here is our 
evidence of adoption, of our Father's special love, of 
the indwelling of his comforting, supporting Spirit. ^ 
Here then is our warrant of hope, that the overwhelm- 
ing weight will be removed from us ; and that we 
shall be able to testify to our Master's praise in the 
churches of God, that his yoke is easy, and his 
burden is light." ^ 

23. Princes also did sit and speak against me ; but thy 
servant did meditate in thy statutes, 

David might well give his testimony to the words 
of the Lord, that they were tried words ;" ^ for 
perhaps no one had ever tried them more than himself, 
and certainly no one had more experience of their 
faithfulness, sweetness, and support. Saul and his 

princes might indeed sit and speak against him,'^ 
but he had a resource of which they could never 
deprive him. Not as the world giveth, give I unto 

1 Heb. iv. 1. - Matt. xvi. 24. 

3 Verses 61, 69, 87, 95, 110. ^ John xiv. 15— 18, 21— 23. 

^ Matt. xi. 30. ^ Psalm xii. 6. Prayer-book Translation, 



56 



EXPOSITION OF PSALM CXIX. 



you."i As our blessed Master was employed in 
communion with his Father, and delighting in his 
work at the time, when the ''princes did sit and speak 
against him ; so under similar circumstances of trial, 
in the history of this faithful servant of God, the habit 
of meditation in the Lord's statutes extracted spiritual 
food for his support : and in this strength of his God 
he was enabled to " suffer according to his will, and 
to commit the keeping of his soul to him in well- 
doing, as unto a faithful Creator." ^ 

But this form of trial was not peculiar to the history 
of David. The children of Israel in Egypt ; ^ Daniel 
in Babylon ; ^ and the disciples of Christ in the early 
ages of the church,^ have severally found ^Hhe same 
afflictions to be accomplished in themselves." Never, 
indeed, has Christ's kingdom been of this world." 

Therefore the world knoweth us not, because it knew 
him not."^ And perhaps this is one of the wise and 
gracious reasons of our trials, to make the word of God 
more precious by the experience of its sustaining con- 
solations, in an hour when the arm of human power 
may be opposed to us. Often indeed, from a want 
of a present application of the word, Christians, and 
especially young Christians, are in danger of being 
put to rebuke by the scorner's sneer. In the habit 
of Scriptural meditation, they will realize a present 
God, speaking Words of spirit and life" to their 
souls. The importance therefore of an accurate 
and well-digested acquaintance with this precious 
book cannot be too highly estimated. In the ap- 
palling conflicts of the Christian warfare, it is the 
sword of the Spirit," 9 which, if it be kept bright 

1 John xiv. 27. ^ ^^^^ ^i. 47, 54—57. 

3 1 Peter iv. 19. ^ Exod. i. 10. 

5 ])an. vi. 4—6. ^ Matt.x. 17, 18. Acts iv. 27— 29. 

' John xviii. 36. ^ 1 John hi. 1. ^ Ephes. vi. 17^ 



VERSE 24. 



57 



by constant use, will never be wielded without the 
victory of faith. So many reasons maybe drawn from 
thence against fainting under persecution, that the 
believer may ever be ready to ''thank God, and to 
take courage."! Christ has left it indeed as the por- 
tion of his people — '' In the world ye shall have tribu- 
lation ; " counterbalanced however most abundantly 
by the portion which they enjoy in him — " In me ye 
shall have peace.'^ ^ jf therefore the one half of this 
portion may seem hard, the legacy entire is such as no 
servant of Christ can refuse to accept, or indeed will 
receive without thankfulness. 

24. Thy testimonies also are my delight, and my 
counsellers. 

What could we want more in a time of difficulty 

than comfort and direction ? David had both these 

blessingrs. As the fruit of his " meditation in the 

Lord's statutes'' in his distress they were his 

" delight ; " in his seasons of perplexity they were his 

'' counsellors,'' And so wisely did they direct his 

general course,- that, though ''princes sat and spake 

against him,'' they '' could find none occasion nor 

fault, forasmuch as he was faithful, neither was there 

any error or fault found in him."'* The testimonies 

of God were truly " the men of his counselJ'^ He 

guided his own conduct by the rules laid before him 

in the book of God, as if he was having recourse to 

the most experienced counsellors, or rather as if the 

prophets of his God were giving the word from his 

mouth. ^ Thus the child of God has his council, as 

^ Acts xxviii. 15. 
^ John xvi. 33. See the beautiful illustration of this whole 
declaration — Acts xvi, 22 — 25. 

3 1 Sam. xviii. 14. Psalm ci. 2. Dan. vi. 4, 5. Margin. 
^ Comp. 2 Sam. vii. 4, 5, also xvi. 23. 

D 5 



58 EXPOSITION OF PSALM CXIX. 

well as the Sovereign, On one side we see here Saul 
and his counsellors ^ — on the other side, David and the 
testimonies of his God, Which, think we, was better 
furnished with that wisdom which is profitable to 
direct?'' Subsequently, as a king, David was con- 
strained to make the testimonies of God his coun- 
sellors and probably to his constant regard to 
their voice he owed much of his earthly prosperity.^ 

Now — do we improve the privilege of being coun- 
selled in all our difficulties by the word of God ? Then 
surely the recollection of our privilege must increase 
our delight'^ in it. Those who take up the word of 
God without interest, will find no light in it ; while 
those who make it their delight, '^^ will never fail 
to find it their Counsellors,'^ But if we wish for 
the enjoyment of its holy delight and spiritual counsel 
in times of perplexity, we shall find a mere cursory 
reading of it of little avail. It must be brought home 
to our own experience, and consulted on those trivial 
occasions of every day's occurrence, when, unconscious 
of our need of divine direction, we are too often inclined 
to lean to our own counsel. The Christian is a man 
of faith every step of his way. And this habitual use 
and daily familiarity with the testimonies of God will 
reflect a Divine light upon all the dark turns of his 
heavenly road. The word will be to him as a 

pillar and a cloud as the Urim and Thum- 
mim ; an infallible guide and counsellor. 

Sometimes, however, perplexity arises from the 
conflict, not between conscience and sinful indulgence, 
(in which case Christian sincerity would always 

1 Verse 23. 2 j^g^t. xvii. 18— 20. 

2 2 Samuel viii. 6, 14. Compare also his dying and most en- 
couraging advice to Solomon on this subject, founded doubtless 
upon the recollection of his own experience, 1 Kings ii. 3. 

^ Numbers ix. 15 — 23. ^ Ibid, xxvii. 21. 



VERSE 24. 



59 



determine the path,) but between duty and duty. 
When, however, the secret claims of acknowledged 
obligations seem to interfere with each other, the 
counsel of the word will mark their relative importance, 
connexion, and dependence : their suitableness to pre- 
sent circumstances in providence ; their probable in- 
fluence upon the present frame and acting principles of 
the heart ; the guidance, which has been vouchsafed to 
the Lord's people in similar emergencies; and the light, 
which the daily routine of the life of our Great Exem- 
plar exhibits before us. The great concern however 
is to cultivate the habit of mind, which falls in most 
naturally with the counsel of the word. Walking 
in the fear of the Lord,"^ in a simple spirit of depen- 
dence,2 and torn away from the idolatry of taking 
counsel from our own hearts, w^e cannot mctterially 
err ; because there is here a suitableness between the 
disposition and the promise — a watchfulness against 
the impetuous bias of the flesh ; a paramount re2:ard 
to the glory of God, and a meek submission to his 
gracious appointment. If the counsel however should 
not prove infallible, the fault is not in the word, 
but in the indistinctness of our own perception. 
We want not a clearer rule, or a surer guide, but 
a more single eye. And if, after all, it may not 
mark every precise act of duty (for to do this 

I suppose that even the world itself could not 
contain the books that should be written,") yet it 
determines the standard, to which the most minute 
acting of the mind should be brought ; ^ and the dis- 
position, which will reflect the light of the will of God 
upon our path.^ 

But let it be remembered, that any want of sincerity 

1 See Numb. xxv. 12, 14. ^ jv^j^^ 4^ g . cxiiii. 80 

3 lCor.x.31. Col.iii. 17. ^ Matt. vi. 22, 23, 



60 EXPOSITION OF PSALM CXIX. 

in the heart ^ — any allowance of self-dependence ^ — will 
always close the avenues of this Divine light and coun- 
sel. We are often unconsciously ''walking in the light of 
our own fire, and in the sparks that we have kindled."^ 
Perhaps we sought, as we conceived, the guidance 
of the Lord's counsel, and suppose that we are walk- 
ing in it. But, in the act of seeking, and as the 
preparation for seeking, did we feel the necessity of 
subjecting our motives and inclinations to a strict^ 
cautious, self-suspecting scrutiny ? Was the heart 
schooled to the discipline of the cross ? Was *' every 
thought brought into captivity to the obedience of 
Christ? Or was not our mind and heart possessed 
with the object, before counsel was sought at the 
mouth of God ? Oh ! how careful should we be to 
walk warily in those uncertain marks of heavenly coun- 
sel that fall in with the bias of our own inclination ! 
How many false steps in the record of past experience 
may be traced to the counsel of our own hearts, sought 
and followed to the neglect of the counsel of God ; 
while no circumstance of perplexity can befal us in 
the spirit of humility, simplicity, and sanctity, when 
the counsel of the Lord will fail ! 

An undue dependence upon human counsel,^ whether 
of the living or the dead, may also operate unfavour- 
ably to the reception of the full influence of the 
counsel of the word. However valuable such counsel 
may be, and however closely it may agree with the 
word, we must not forget, that it is not the word — 
that it is fallible — and therefore must never be re- 
sorted to in the first place, or followed with that full 
reliance, which we are warranted to place on the 



^ 1 Sam. xxviii. 6. Ezek. xiv. 2 — 4. 
3 Isaiah 1. 11. 

^ Joshua ix, 14. Isaiah xxx. 1— -3. 



2 Prov. iii. 5, 6. 
4 2 Cor. X. 5. 
6 Isaiah ii. 22. 



VERSE 24. 



61 



revelation of God. On the other hand, what is it to 
have God's word as our Counsellors? Is it not 
to have Himself — *'the only wise God?'' When our 
Bibles in seasons of difficulty, are searched in a hum- 
ble, prayerful, teachable spirit, we are as much 
depending upon the Lord himself for counsel, as if we 
were listening to an immediate revelation from heaven. 
We want not a new revelation, or a sensible voice 
from above, for every fresh emergency. It is enough, 
that our Father has given us this blessed word as a, 
light to our feet, and a lamp to our path.'^i 

Let me then inquire, what is the counsel of God^ 
that speaks directly to myself? If I am an un- 
awakened sinner, it warns me to turn from sin 2— it 
invites me to the Saviour ^ — it directs me to wait upon 
God.^ If I am a professor, slumbering in the form 
of godliness, words of gracious counsel are offered to 
show me my real condition^ — to instruct me in the 
all-sufficiency of Christ,^ and to caution me of the 
danger of hypocrisy ."^^ If through grace I am made 
a child of God, still do I need my Father's counsel to 
recover me from perpetual backsliding^ — to excite me 
to increased watchfulness, 9 and to strengthen my con- 
fidence in the fulness of his grace and the faithfulness 
of his love.i^ Ever shall I have reason for the grateful 
acknowledgment — I will bless the Lord, who hath 
given me counsel." And every step of my way 
would I desire to advance, glorifying my God and 
Father in the expression of my confidence in his 
counsel unto the end— Thou shalt guide me with 
thy counsel, and afterward receive me to glory. '^^^ 

1 Verse 105. ^ Prov. i. 24—31. Ezek. xxxiii. 11. 

3 Isaiah Iv. 1. John vii. 37- ^ Hoseaxii. 6. 

^ Rev. iii. 17. ^ Ibid. 18. 7 Luke xii. 1. 

8 Jer. iii. 12, 13. ^ I Thess. v. 6. Rev. iii. 2. 
Isaiah xxvi. 4. Heb. xii. 5, 6. Psalm xvi. 7. 

^3 Psalm Ixxiii. 24. 



62 



EXPOSITION OF PSALM CXIX. 



PART IV. 

25, My soul cleaveth unto the dust : quicken thou me 
according to thy word. 

Sin is no trifle to a child of God. It is his greatest 
— his heaviest — sorrow. Thus David — thus the 
Great Apostle— found it.i And vrhere is the believer, 
who has not full sympathy with their complaints ? To 
have a soul cleaving to the dust, and not to feel the 
trouble, is the black mark of a sinner, dead in sins — 
dead to God. To know the plague of our own 
heart," ^ to feel our misery, to believe and to apply 
the remedy,-^ is the satisfactory evidence of a child of 
God. Dust is the portion of the world ; and they 
wish for no better. But that the soul of the man of 
God should continually cleave to the dust is most 
strange and humbling, and yet such is the influence 
of his evil nature—such the power of self-will and self- 
indulgence — such the regard to human praise, and 
cherishing of self-admiration, that were it not that he 
abhors himself" for the yerj dust that cleaves to 
him, he would question the existence of a renewing 
change. He knows what he ought to be. He has 
tasted the blessedness of mounting upward on eagles' 
wings.""* And yet every attempt to rise is hindered 
by the clogging weight that keeps him down. But it 
is the cleaving of his soul that is so painful — not occa- 
sional, but constant— not like the bird of the morning 
that descends for a moment, and then soars his upv/ard 

^ Psalm xxxviii. 4. Rom. vii. 24. - 1 Kings viii. 38. 

3 Rom. vii. 24, 25. ^ Isaiah xl. 31. 



VERSE 25. 



63 



flight; but it seems, as if like the serpent — dust was 
to be his meat ; ^ as if the spiritual heaven-born soul 
was to sink and grovel below. And then, as the dust 
of the summer road blinds the eye, and obscures the 
prospect ; how does this earthliness of soul darken the 
view of the Saviour, dim the eye of faith, and hide 
the glorious prospects, which, when beheld in the clear 
horizon, enliven the weary pilgrim on his heavenly 
way ! 

But this complaint is the language of conflict and 
humiliation — not of despondency. Mark the believer 
carrying it to the Lord — ' Here I lie in the dust, with- 
out life or power. Oh ! thou Saviour, who camest 
that I might have life, and that I might have it more 
abundantly — Quicken me. Breathe upon me thine 
own life, that I may rise from the dust, and cleave to 
thee.' This cry for quickening grace is the exercise 
of faith. We have a covenant to plead. Faith is the 
hand that takes hold of the promise — According to 
thy word,'''' Can this w^ord fail ? Sooner shall 
heaven and earth pass away, than one jot or tittle 
pass" from the engagements of a covenant-keeping 
God. ''He is faithful that hath promised.'' 3 The 
man who takes hold of this plea, is ''a Prince who 
has power with God, and prevails."^ 

But how difterent is the character of the mere pro- 
fessor ! ready probably to make the same confession, 
yet without humiliation, without prayer, without 
faith. Nothing is more common than to hear the 
complaint—' " My soul cleaveth unto the dust, The 
world has such power over us — we are so cold — so 
dead to spiritual things ; ' whilst perhaps the com- 
plaint is never once brought with wrestling suppli- 

1 Isaiah Ixv. 25. - John x. 10. 

3 Heb. X. 23. with Luke xxi. 33. ^ Gen. xxxii. 28. 



64 EXPOSITION OF PSALM CXIX. 

cation, but rather urged in indolent self-complacency, 
as an evidence of the good state of the heart before 
God. Yet it is not the complaint of sickness, but 
an application to the physician, that advances the 
recovery of the patient. We do not usually expect 
to better our condition, by mourning over its badness, 
or merely wishing for its improvement. Nor is it the 
confession of sin, but the application to the Great 
Physician, that marks genuine contrition before 
God. That confession, which evaporates in heart- 
less complaints, belongs not to the tenderness of a 
heart, whose secret springs have been touched by 
Divine grace. But the utterance of prayer, flowing 
from the expression of complaint, is the voice of God's 
own Spirit making intercession for us; " and then 
indeed how cheering the encouragement, that he that 
searcheth the hearts, knoweth what is the mind of 
the Spirit, because he maketh intercession for the 
saints according to the will of God.'' ^ Some are 
ready to give up or delay their duty, when they have 
been unable to bring their heart to it. Thus does 
* Satan get advantage of us ' by our ' ignorance of his 
devices.' Quickening grace is not the ground or war- 
rant for duty. Indisposition to duty is not our weak- 
ness, but our sin — not therefore to be indulged, but 
resisted. We must mourn over the dulness that 
hinders us, and diligently wait for the ' help we every 
moment need.' God keeps the grace in his own hands, 
to exercise our daily dependence upon him. But the 
door will not be long shut to him, who has faith and 
patience to wait until it is opened. 

Now let me sift the character of my profession. 
Is it an habitual, persevering, overcoming conflict 



1 Rom. viii, 26, 27. 



VERSE 25. 65 

with sin? Do I not sometimes indulge in fruitless 
bemoanings of my state, when I had far better be 
exercising myself in vigorous actings of grace ? If I 
find my soul cleaving to the dust,'^ am T not some- 
times lying on my face," ^ when I ought to be 
'^taking heaven by violence," ^ by importunate peti- 
tions for quickening grace ? Are my prayers invigo- 
rated by confidence in the word of God ? Oh ! let 
me remember, that they that wait upon the Lord," 
shall shake off* the dust to which they have cleaved so 
long, and shall mount with wings like eagles," ^ to 
take possession of their heavenly home. 

O Lord ! make me more deeply ashamed, that my 
soul should cleave to the dust.^^ Breathe upon me 
fresh influence from thy quickening Spirit. Help 
me to plead thy word of promise ; and oh ! may 
every fresh view of my sinfulness, while it prostrates 
me in self-abasement before thee, be overruled to 
make the Saviour daily and hourly more precious 
to my soul. For, defiled as I am in myself, in every 
service of my heart, what but the unceasing applica- 
tion .of his blood, and the uninterrupted prevalence 
of his intercession, gives me a moment's confidence 
before thee, or prevents the very sins that mingle with 
my prayers from sealing my condemnation ? Blessed 
Saviour ! it is nothing but thy everlasting merit, 
covering my person, and honouring my sacrifice, that 
satisfies the justice of an ofi'ended God, and restrains 
it from breaking forth as a devouring fire to consume 
me upon my very knees ! 



^ Joshua vii. 10. ^ ]y[att. xi. 12, ^ jsa. xl. 31. 



66 



EXPOSITION OF PSALM CXIX. 



26. / have declared my ways, and thou heardest me : 
teach me thy statutes. 

A BEAUTIFUL description of the " simplicity and 
godly sincerity" i of the believer's walk with God ! " 
He spreads his whole case before his God, declaring 
his ways^^ of conduct with filial confidence, his ways 
of difficulty with holy fellowship, and his ways of 
sinfulness with tender contrition. It is his delight 
to acquaint him with all his undertakings ; to receive 
his direction ; and to tell him his distress, that 
he may be guided by his counsel, confirmed by his 
strength, pitied by his love, and delivered by his 
power. 2 And how sweet, above all, to overcome his 
strangeness under a sense of guilt, and to lay open 
*^ his ways^^ of sin before him without partiality and 
without hypocrisy ! *' ^ Then indeed he is enabled to 
say — Thou heardest me?^ When I kept silence, 
my bones waxed old through my roaring all the day 
long.'' 4 While the voice of ingenuous confession was 
suppressed, cries and lamentations were disregarded. 
It was not the voice of the penitent child ; and therefore 

where was the sounding of his father's bowels, and 

of his mercies towards him?"^ But now, on the first 

utterance of confession from his lips, or rather on the 

first purpose of contrition formed in his heart; while 

he is yet speaking,"^ the full and free pardon, 

which had been signed in heaven, comes down with 

royal parental love to his soul — T said, I will 

confess my transgression unto the Lord ; and thou 

forgavest the iniquity of my sin." 7 Oh ! what cannot 

^ Prov. iii. 6. ^ Comp. Psalm xxxiv. 4 — 6. 

3 Comp. Ps. li. 3 ; lxix.5. ^ Ibid, xxxii. 3. 

^ Isa. Ixiii. 15. ^ Dan. ix. 20. 

' Psalm xxxii. 5. 2 Sam. xii. 13. Compare Jer. iii. 12, 13. 



VERSE 26. 67 

the child of God, in the same spirit of ingenuous 
confession, testify of the more than parental tenderness 
with which " his transgression is forgiven, and his sin 
covered." ^ And yet how necessary to the free decla- 
ration of our ways is an acquaintance with the way 
of forgiveness ! If our great High Priest had not 
passed into the heavens, how awful would have been 
the thought, that all things were naked and opened 
unto the eyes of him with whom we have to do ! " 
We could only then have thought of covering our 
transgressions as Adam, by hiding our iniquity in 
our bosom." 2 ^y^^ now, even though our ways^^ are 
so defiled, so crooked, that we are made to abhor 
ourselves on account of them, we are yet encouraged 
boldly to ''declare'^ them all before God with the 
assurance of finding pardon, acceptance, and season- 
able supply of grace. 

And thus does the child of God gain confidence in 
prayer for the continual teaching of his Father's 
Spirit. The same heavenly guidance that brought him 
into the way of return, he needs for every successive 
step to the end — Teach me thy way, O Lord: 1 will 
walk in thy truth. "^ I have declared my^^ ignorance, 
my sinfulness, and my whole experience before thee, 
looking for thy pardoning mercy, thy teaching Spirit, 
and assisting grace — And thou hast heard me." O 
continue to me what thou hast been, and teach me 
more of thyself ! 

But are we sincere in our dealings with God ? Are 
we daily opening our hearts before him ? How often 
do we treat our Almighty friend as a stranger ! as if 
we were weary of dealing with him. And even when 
we do " declare our ways " before him, are we not 

^ Compare Psalm xxxii. 1. Luke xv. 18— 22. Prov. xxviii. 1 3. 
2 Job xxxi. 33. 3 Heb. iv. 13—16. ^ Psalm Ixxxvi. 11. 



68 



EXPOSITION OF PSALM CXIX. 



often content to leave it as a matter of uncertainty 
whether he has heard us or not ? We think too little 
of the importance of watching for an answer to our 
prayers. It is this that encourages us to pray 
again. ^ It gives such a sweetness to the mercies 
received, when they come to us marked with this 
inscription — Received by prayer." It is not our 
inevitable weakness,^ nor our lamented dulness,^ 
nor our abhorred wanderings,^ nor our opposed dis- 
tractions,^ nor our mistaken unbelief ; ^ — it is not 
any, no, nor all these, that can shut out our prayer. 
If iniquity'* is not regarded in our heart," we 
may always hear our Saviour's voice— Verily, verily, 
I say unto you. Whatsoever ye shall ask the Father 
in my name, he will give it you. Hitherto have ye 
asked nothing in my name. Ask, and ye shall receive, 
that your joy may be full." 7 

Here is the believer's echo to this gracious voice — 
/ have declared my ways, and thou heard est me : 
teach me thy statutes, 

27. Make me to understand the way of thy precepts : 
so shall I talk of thy wondrous works. 

Mark the reiterated cries of the man of God for 
heavenly light — Teach me thy statutes — make me to 

1 Psalm cxvi. 1, 2. ^ Rom. vii. 21. ^ Mark xiv. 38, 40. 
^ Verse 113. 5 Psalm Ixxxvi. 11. last clause. 

6 Mark ix. 22, 24. 7 John xvi. 23, 24. 

^ Every way worthy of that great man, and a most instructive 
illustration of Christian sincerity, was the resolution of President 
Edwards : * Resolved to exercise myself in this all my life long, 
viz. with the greatest openness to declare my ways to God, and 
lay open my soul to him — all my sins, temptations, difficulties, 
sorrows, fears, hopes, desires, and every thing, and every circum- 
stance, according to Dr. Manton's twenty- seventh sermon on the 
cxix. Psalm.' Resol. 65, Extracted from his Diarv. Works, 
vol. i. 16. 



VERSE 27. 



69 



understand the icaij of thy precepts. The need and 
the encouragement for these cries is equally manifest. 
Who has ever been known to understand the way of 
himself? And to whom — walking in a well-ordered 
conversation — has the Lord ever failed to show it ? ^ 
A man untaught by the Spirit of God, may be able 
to criticize, write, and speak, of the word of God, 
and may discover much, and explain much to others, 
of the beauty and importance of its contents. But 
such a prayer as this has never ascended from his 
heart ; and perhaps the necessity of it has never 
occurred to his mind. And doubtless from this nes:- 
lect of prayer for Divine illumination, have arisen 
those false and unscriptural doctrines, which crude, 
unexercised minds have too hastily embraced. Instead 
of humbly and simply asking — Make me to under- 
stand the way of thy precepts'' — men too often lean 
to their own understanding,'^ trust to the bias of their 
own judgment, and are " vainly puffed up'^ with their 
own notions, by their fleshly mind, not holding the 
Head''- Thus becoming " unstable and unlearned 
men, they wrest the Scriptures'' — except the Sove- 
reign grace of God interpose — unto their own 
destruction.'' ^ 

Never must we forget, that Teaching from above is 
indispensable to a right knovdedge of the most simple 
truths of the word of God. Carnal prejudice and 
wilful ignorance pervert the understanding; spiri- 
tual things can only be spiritually discerned," But 
by this heavenly teaching, the deeper and more mys- 
terious truths (so far as they are needful to be under- 
stood) are manifested with the same clearness, as the 
elements of the doctrines of God. Eye hath not seen, 

1 See Psalm 1. 23. ^ q^^i^ 

3 2 Peter iii. 16. ^ 1 Cor. ii. 14. 



70 



EXPOSITION OF PSALM CXIX. 



nor ear heard, nor have entered into the heart of man, 
the things which God hath prepared for them that love 
him. But God hath revealed them to us by his 
Spirit. Now we have received — not the Spirit of the 
world, hut the Spirit which is of God, that we might 
kriow the things which are freely given to us of God.'' ^ 
Wonderful indeed is this revelation, when the Father 
of glory gives unto us the Spirit of wisdom and 
revelation in the knowledge of himself, the eyes of 
our understanding being enlightened.'' The hope 
of his calling— the riches of the glory of his inheritance 
in his saints— the exceeding greatness of his power 
manifested to, and wrought in, his people — no other 
or less than that which he wrought in Christ, when 
he raised him from the dead," ^ — these are indeed 
the deep things of God," the present and eternal 
portion of his saints. In this way of Divine light the 
believer would be always walking, until the new 
man grows up unto the measure of the stature of 
the fulness of Christ." The smallest attainment in 
his knowledge is to him, (as it will at the great day 
be manifested to the world) of infinitely greater value 
than the highest intelligence in the field of earthly 
sciences. 

And then — the object, for which he desires this 
understanding, marks the simplicity of his heart — " So 
shall I talk of thy wondrous works,^^ He desires to 
know more of this ivay, that he may commend it to 
others. It is not that he may be pleased with 
himself, and indulge in a self-complacent view of his 
attainments ; but that God may be more admired by 
him and glorified in him,"^ and that he may advance 
himself, and lead others forward, in the fear, love, 
obedience, and praise of God. 

M Cor. ii. 9, 10, 12. ^ Ephes. i. 17— 1 9. 3 Gal. i. 24. Matt. v. 16. 



VERSE 28. 



71 



It is a frequent complaint with Christians, that 
they are straitened in religious conversation, and 
often feel unable to speak " to the use of edifying, 
that they may minister grace to the hearers." ^ Here 
then is the secret disclosed, by which w^e shall be 
kept from the danger of dealing in unfelt truths, and 

out of the abundance of the heart our mouths will 
speak." ^ Seek to have the heart searched, cleansed, 
filled with the graces of the Spirit. Humility, teach- 
ableness, simplicity, will bring light into ihe under- 
standing, influence the heart, open the lips," and 
unite every member that we have in the service and 
praise of God. 

28. My soul melteth for heaviness ; strengthen thou 7ne 
according unto thy word. 

How— it may be asked — can the lot of the people 
of God be so enviable, when they confess their souls 
to he melting for heaviness — groaning under the inces- 
sant and wearisome conflict ? But this— be it remem- 
bered—is only ''for a season." '' Weeping may 
endure for a night, but joy cometh in the morning." 
There is a '' needs be" for it while it remains; and 
in the end it will '' be found unto praise, and honour, 
and glory." ^ Never perhaps are their graces more 
lively, or the ground of their assurance more clear, 
than in these sorrowing seasons of conflict. They 
complain, indeed, of the diversified power of indwel- 
ling sin. But their very complaints are the evidence 
of the mighty working of the power of indwelling grace. 
For what is it but the principle of faith, that makes 
unbelief their burden ? What but hope, that struggles 

1 Ephes. iv. 29. ^ Matt. xii. 34. 

3 Psalm XXX. 5. ^1 Peter i. 6, 7. 



72 EXPOSITION OF PSALM CXIX. 



with their fears ? What but love, that makes their 
coldness a grief to them ? What but humility, that 
causes them to loathe their pride ? What but the 
secret spring of thankfulness, that shows them their 
unthankfulness, and shames them for it ? And there- 
fore the very depth of " that heaviness, which melts 
their souls " away, is the exhibition of the strength and 
establishment of God's work within, upholding them 
in perseverance of conflict to the end. Would not 
the believer then, when eyeing in his heaviest moments 
the most prosperous condition of the ungodly, say— 

Let me not eat of their dainties ! " ^ Far better, and, 
we may add, far happier, is godly sorrow than worldly 
joy. In the midst of his misery, the Christian would 
not exchange his hope in the gospel — though often 
obscured by unbelief, and clouded by fear — for all 
the kingdoms of the world, and the glory of them.'' 

The heart knoweth his own bitterness ; but a 
stranger doth not intermeddle with his joy."" Yet 
indeed there is a bitterness that is keenly felt. Sin 
is a source of daily heaviness — as displeasing to a 
tender and gracious Father ^— as having pierced the 
heart that loves him,^ and shed the blood that saves 
him — and as grieving that beloved friend— the 
indwelling Comforter of his soul. God therefore ex- 
pects to see him a mourner ; and he feels he has reason 
enough to mourn — My soul melteth for heaviness, 

But this cry of distress is sometimes the utter- 
ance of the child under the needful chastisement of 
a father's love. The world is dethroned, but not 
^ Psalm cxli. 4. 

^ Prov. xiv. 10. 'A good man lying on his bed of sickness, 
and being asked — Which were the most comfortable days that he 
ever knew ? cried out — O give me my mourning days ; give me 
my mourning days again, for they were the joyfulest days that 
ever I had.' — Brooks's Works. 

3 Psalm li. 4. 4 Zech. xii. 10. ^ Ephes. iv. 30. 



VERSE 28. 73 

extirpated in the heart. Much remains to be purged, 
much dross is yet to be removed. The sources of the 
too attractive earthiy joy must be embittered: and 
now it is that the discipline of the cross forces the 
cry- — My soul melteth for heaviness'' Yet in the 
midst of heaviness the child of God cannot forget that 
he is loved — that he is saved ; and the recollection 
of this sovereign mercy seems to make the tears with 
which he mourned for sin, tears of joy. 

But this heaviness — however it may melt our souls— 
has not wrought its appointed work, until it has bowed 
us before the throne of grace with the heart-felt 
pleading cry of faith — strengthen thou me. And how 
surely shall we then find, that no burden, trial, con- 
flict, or difficulty, however great, can stand before 
Almighty strength — Fear not, thou worm Jacob ; 
thou shalt thresh the mountains, and beat them 
small." ^ And especially when the plea is drawn, as 
it is repeatedly in this Psalm, 2 from the word and 
promise of God — according to thy worcV^ — our 
success is assured. For what does that word assure 
us ? *' As thy days, so shall thy strength be." ^ 

Will he plead against me" — said Job — with his 
great powder ? Xo ; but he will put strength in me." ^ 
Thus David found it in his own case — In the day 
when I cried, thou answeredst me, and strengthen edst 
me with strength in my soul." ^ Thus also to the 
Apostle was the word of promise given and fulfilled 
— My grace is sufficient for thee, for my grace is 
made perfect in weakness." ^ And who does not find, 
that the God of Israel is" still he, that giveth 
strength and power unto his people ; " ^ still the 

^ Isaiah xli. 14, 15. ^ Verses 25, 41, 58, &c. 

3 Deut. xxxiii. 25. ^ Job xxiii, 6, Psalm cxxxviii. '6- 

^ 2 Cor. xii. 8, 9. ' Psalm Ixviii. 35. 

E 



74 



EXPOSITION OF PSALM CXIX, 



same faithful God, who will not suffer them to he 
tempted above that they are able, but will with the 
temptation also make a way to escape^ that they may 
be able to bear it ? " i 

When we are most sensible of our utter helplessness^ 
and most simple in our reliance upon divine strength^ 
then it is that the soul melting for heaviness^^ — is 
most especially upheld and established. Heaviness 
in the heart of man maketh it stoop, but a good 
word maketh it glad.'^^ ^^d how reviving is that 

good word " of the Gospel, which proclaims the 
Saviour, anointed to give the garment of praise for 
the spirit of heaviness," ^ and gifted with the tongue 
of the learned^ that he might know how to speak a 
word in season unto him that is weary !''^ And no 
less encouraging is it to view Him melting for heavi- 
7i€ss^^ — being sorrowful and very heavy," ^ under 
the accumulated weight of imputed guilt; learning 
by this bitter discipline, in that he himself suffered 
being tempted J. to succour them that are tempted."^ 
Yet was he, like his faithful servant, supported 
according to his Father's vjord, when, in the moment 
of his bitterest agony, there appeared an angel unto 
him from heaven strengthening him." 7 And this 
faithful support vouchsafed to the Head is the seal 
and pledge of what every member in every trouble 
will most assuredly enjoy. ''As the sufferings of 
Christ abound in his people, so their consolation also 
aboundeth by Christ." ^ The blessed word will supply 
ail their need— life for their quickening, light for their 
direction, comfort for their enjoyment, strength for 
their support—'' Strengthen thou me according unto 
thy word,'*' 

1 1 Cor. X. 13. 2 prov. xii. 25. ^ Isaiah Ixi. 3. ^ Ibid. 1. 4. 
^Markxiv. 33. ^ Heb. ii. 18. J" Luke xxii. 43, » 2 Cor. i. 5. 



VERSE 29. 75 

Lord, may I ever be kept from despondency — 
regarding it as sinful in itself, dishonourable to thy 
name, and weakening to my soul ; and though I must 
" needs be sometime in heaviness through manifold 
temptations/' yet let the power of faith be in constant 
exercise, that I may be able to expostulate with my 
soul — *' Why art thou cast down, O my soul? and 
why art thou disquieted within me ? hope thou in God : 
for I shall yet praise him, who is the health of my 
countenance, and my God." ^ 

29. Remove from rae the way of lying ; and grant me 
thy law graciously , 

Every deviation in principle and conduct from the 
strait and narrow path, is a ivay oflying,^^ Every 
traveller in the way is the victim of his own delusion. 

He feedeth on ashes : a deceived heart hath turned 
him aside, that he cannot deliver his soul, nor say — 
Is there not a lie in my right hand ? " ^ How need- 
ful then is the prayer — Remove from me the loay 
of lying'' If at any time we should be removed 
from him that called us into the grace of Christ unto 
another gospel : " ^ if erroneous views of doctrine 
should find a place in our system of faith ; if our 
dependence upon Christ should be mixed with a secret 
leaning to our own strength or wisdom, then indeed, 
this prayer w^ill apply most fitly to our case. And 
if, as the natural consequence of doctrinal errors, any 
looseness or inconsistency should be marked in our 
practice ; if there should be any undue concessions to 
the world, any allowed sinful indulgence in the heart, 
any shrinking from the daily cross, then indeed will 

» Psalm xlii. 11. ^ Isaiah xliv. 20= ^ q^I. i. 6, 

E 2 



76 



EXPOSITION OF PSALM CXIX. 



there be fresh occasion for this prayer— Remove 
from me the way of lying. — Most justly are ways 
such as these called ways of lying " They promise 
what it is impossible, in the nature of things, that they 
can ever perform ; and prove to their deluded followers, 
that " they that observe lying vanities, forsake their 
own mercy." ^ We can be at no loss to trace these 
vjays of lying to their proper source — to him, who> 
when he speaketh a lie, speaketh of his own ; for 
he is a liar, and the father of it. ''^ As, in the first 
instance of transgression, he beguiled Eve through 
his subtilty ; " ^ so it is his constant employment 
throughout a world lying under his sway, to beguile 
the blinded ''children of disobedience''^ into the 
awful deception of mistaking their God, and into the 
blind choice of preferring '' broken cisterns" to the 
fountain of living waters." ^ 

The means of the removal of the way of lying from 
us will be found in this prayer, '' Grant me thy law 
graciously^ ^— not in the mere notional apprehension ; 
but the law, according to the covenant promise, '' put 
into our minds, and written in our hearts ; " ^ pro- 
ducing delightful freedom— conformity. This appli- 
cation of the law under Divine teaching introduces the 
light, and infuses the savour, of the knowledge 
of Christ" into the heart. And thus truth will gra- 
dually extirpate lying Christ will reign instead 
of Belial. 

As a safeguard from this evil, and a means of prac- 
tical good, we may here remark the importance of 
''keeping our hearts with all diligence; for out of 

^ Jonah ii. 8. ^ John viii. 44. 

2 Genesis iii. 1 — 6, with 2 Cor. xi. 3. 
^ Rev. xii. 9, with 2 Cor. iv. 4. Eph. ii. 2. ^ Jer. ii. 13. 
^ Heb. viii. 10. 



VERSE 30. 



77 



them are the issues of life.''^ They are the leading 
wanderers that mislead the rest. Wherever we see 
wandering eyes, wandering feet, and a wandering 
tongue, all flow from a heart, that has taken its own 
liberty in wandering from God. Let then the law " 
be our rule, and the Spirit — even the Spirit of 
Truth" — our guide ; and we shall be directed and 
kept in the way, so clearly set out for us in the word of 
God. And well will it be for us carefully to mark the 
gracious answers to this prayer, in a clearer perception 
of the truth of the law of God, a more sensitive 
shrinking from forbidden objects, and a more devoted 
attachment to the way of truth. 

30. / have chosen the vjay of truth : thy judgments 
have I laid before me. 

Only two ways lie before us for our choice — the 
way of lying, and the way of truth : " — God by the 
light of his word guiding us into one — Satan by his 
temptations alluring us into the other. The way 
of lying is the natural choice of man. The choice 
of the way of truth is the Lord's work in the hearts 
of his people— his seal of special, eternal love. 
His teaching shows us the way ;^ and his grace 
enables us to choose " it. ^ And has any believer, 
in the subsequent course of his experience, found 
reason to alter his first determination ? Does Mary 
regret the choice which she made ?^ One, whose 
solid and reflecting judgment was not likely to make a 
rash or hasty choice, tell» us, in reference to the outset 
of his course — What things were gain to me, those 

1 counted loss for Christ," And so far from repenting 

^ Prov. iv. 23. - Psalm xxv. 4 : xxxii. 8. Isa. xlviii. 17. 

2 Psalm ex. 3, Isaiah xliv. 3—5. Lukex. 42. 



78 



EXPOSITION OF PSALM CXIX. 



of his choice, the experience of twenty years only 
served to confirm him in it ; and he repeats his deter- 
mination, with increasing energy of expression : Yea, 
doubtless, and I count all things but loss for the excel- 
lency of the knowledge of Christ Jesus my Lord/' ^ 
In the same spirit one of the ancient fathers expresses 
himself : * If I have any possessions, health, credit, 
learning — this is all the contentment I have of them — 
that I may have something to despise for Christ, who 
comprises in his own person all and every thing that is 
most desirable.'^ 

In comparing, however, this verse with the preceding, 
we remark a striking illustration of the bias of the 
believer's heart. His experience of the deceitfulness 
of sin, Satan, and his own heart, stirs up the prayer — 
" Remove from me the way of lying. But his choice 
is expressed in this verse — I have chosen the ivay 
of truth, The sincere desire to have the way of 
lying removed from us,'^ is a clear evidence that we 
have already ^'chosen the way of truth that the 
Spirit of truth hath guided us to him, ^ who is indeed 

the way of truth "—the true and only way to God ! ^ 
And of all ways that could be set before the Christian, 
this is the way he would choose — as bringing most 
glory to his God, exalting the Saviour, honouring the 
Spirit of God, and securing the salvation of his own 
soul. Whatever becomes of me — the Christian would 
feel—* I would have no other way than this. Yea, 
though I should perish, I would abide in it. So 
transcendent is the discovery which it affords of the 
glory of God — scarcely les§ clear than the glory of 
heaven itself.^ 



1 Phil. iii. 7, 8. 
2 *Totus desirabilis et totum desirabile.'— ^Greg. Naz. Orat. i. 
3 John xvi. 13, 14. ^ Ibid. xiv. 6. 



VERSE 30. 79 

The practical pathway, however, is often rugged — 
always narrow. We may have to encounter not only 
the reviling and the sneer of an ungodly world, but 
even the suspicions of our brethren, who may not 
always be able to understand our motives. Yet if 
our heart is upright v/ith God, none of these things 
will move us." Our choice is made, and we are 
prepared to abide the cost.^ 

But that our choice may be daily established, let 
us not forget the treasury of our life, light, and grace. 
hetus^' lay the judgments of God before us, For 
we have always some new lesson to learn — some new 
duty to perform — some new snare to avoid. We must 
therefore walk by rule ^ — as under the eye of a jealous 
God, who enlightens and cheers our path — under the 
eye of the ungodly, who watch for our halting — under 
the eye of weak Christians, who might be stumbled 
by our unsteady walk — under the eye of established 
Christians, who will be yet further established by the 
testimony of our consistent profession. What a stay 
do the promises of the Gospel afford for this strict 
and accurate walk ! All is given that is needed. The 
obedience that is enjoined is secured. God work- 
ing in us,'^ ^ enables us to work for him ; and while 
we are humbly looking for further supplies, and dili- 
gently improving what has been already bestowed, 
he is pledged by promise to assist,^ as we are bound 
by duty to obey. 

What then — let me inquire — is the choice which 
I have made ? I would remember it is for eternity. 
And if, through the grace that has first chosen me, 

I have chosen the way of truth, is the effect of this 

^ Luke xiv. 28. Acts xx. 24. 2 ggg q.^i_ iq^ p]^jl^ 

3 Phil. ii. 12, 13. Isaiah xxvi. 12. 

4 Isaiah xli. 10. Zech. x, 12. 



80 



EXPOSITION OF PSALM CXIX. 



choice daily visible in a life and conversation well- 
ordered according to the word of God ? If it is good 
to hide that word in my heart/' ^ as a safe-guard 
against sin, it is good also to lay it before'*^ my eyes 
as the chart to guide my course— the model to direct 
ray work— the support to uphold my weakness. 

31. / have stuck unto thy testimonies: 0 Lord, put 
me not to shame. 

While David complained of his soul cleaving 
unto the dust,^"^ he was yet enabled to say—**^ / have 
stuck unto thy testimonies.'' And how exactly does 
this experience accord with the features of every real 
Christian's heart, (or two hearts, as a converted African 
once expressed it,) described in the Apostle's picture 
of himself — ^' 1 delight in the law of God after the 
inward man ; but 1 see another law in my members, 
warring against the law of my mind, and bringing 
me into captivity to the law of sin, which is in my 
members o So then with the mind I myself serre the 
law of God; but with the flesh the law of sin." ^ 
In the midst however of the most painful conflicts, 
the child of God holds fast his confidence. He 
feels that he hates the sin that he commits, and loves 

^ Verse 11. ^ Verse 25. 

^ Rom. vii. 22, 23, 25. Most graphically is this conflict de- 
picted in the interesting record which Augustine has given of the 
exercises of his own mind — ' The new will which began to be in 
me, whereby I would love thee, O my God, the only certain 
sweetness, was not yet able to overcome my former will, con- 
firmed by long continuance. So my two wills, the one old, the 
other new ; the one carnal, the other spiritual, conflicted between 
themselves, and rent my soul by their disagreement. Then did 
I understand by my own experience what I had read, how the 

flesh lusteth against the spirit, and the spirit lusteth against 
the flesh.'* I was myself on both sides, but more in that which 
I approved, than in that which I condemned, in myself because 
for the most part I suffered reluctantly what I did willingly.' — 
Confess. Book viii. ch. 5. Compare Rom. vii. 15 — 20> 



VERSE 3i. 81 

the Saviour, whom, in spite of himself, he dishonours ; 
so that, with all his sins and unworthiness, he fears 
not to put in his claim among the family of God. 

But, reader, seriously ask yourself— How did you 
become a Christian ? Was it by birth and education, 
or by choice ? If indeed by grace you have been 
enabled to choose the way of truth,^^ then be sure 
you cleave to it, so that no business, nor pleasure, nor 
difficulties, turn you away from it. Unless indeed 
you ''stick to'' your choice, better, far better, were it 
that you had not made it at all. '' No man having 
put his hand to the plough, and looking back, is fit 
for the kingdom of God. If ye continue in my word, 
then are ye my disciples indeed. It had been better 
for you not to have known the way of righteousness, 
than, after you have known it, to turn from the holy 
commandment delivered unto you.''^ Yet praised be 
God for the security of perseverance! He that en- 
abled you to put your hand to the plough" w^iil 
keep it there in the habitual exercise of faith firm and 
stedfast — '' The Lord will perfect that v/hich con- 
cerneth you." - 

Yet there must be a daily conflict maintained with 
the world, and what is more difficult, with self, if 
'' with purpose of heart you would cleave unto the 
Lord. You will often be tempted to turn aside. 
The length and weariness of the way,^ and the slow- 
ness of your progress, are sources of constant and 
harassing trial. It will be w^ell, therefore, often to 
revert to the ground of your original choice. Was 
it made in the Lord— .under his light, direction, and 
encouragement ? This reason may well bind you to 

1 Luke ix. 62. John yiii. 31. 2 Peter ii. 21. 
- Psalm cxxxviii. 8. 3 ^^ts xi. 23. 

Numbers xsi. 4, 

E 5 



82 



EXPOSITION OF PSALM CXIX. 



stick to " it ; and the more steadily you hold fast 
your profession," the more you will be able to over- 
come opposing difficulties, and to assure your own 
heart, that the way which you have chosen^ and to which 

you stick,^^ is a way of pleasantness and peace." ^ 

Backslider ! have you found God a wilderness, or 
a land of darkness,'' ^ that you could think of deserting 
him, and returning to the world for happiness ? Is it 
wise to forsake the fountain " for broken cisterns ? " ^ 
Is it likely to make you happier in this world ? And 
is it not certain (unless through abounding grace you 
are recovered) to bring you to perdition in the next ? 
And have you forgotten who it was, that befriended 
you in the moment of awful extremity, and snatched 
you as a brand from the burning? Have you for- 
gotten the endearing proofs of his love, when he conde- 
scended to become a man, and ^^a. man of sorrows,'' ^ 
and to die in the agony of the cross, bearing for you 
the eternal curse of God?^ And does not gratitude 
remind you, what returns of faithful service are due 
from a creature so infinitely indebted to him as you 
have been? Surely the stedfast perseverance with 
which his heart clave to his costly work,^ may serve 
to put to shame the unsteadiness of your purpose im 

sticking to his testimonies.^^ 

Believer 1 you are determined to abide by your 
choice. But let not your confidence be in your own 
strength. Remember him, who one hour declared 
that he would sooner die with Christ than deny him^ 
and the next hour denied him with oaths and curses : 7 
and learn to follow up your resolution with instant 

^ Piov. iii. 17. 2 jgj. ii 3 jj^j^^ 

4 Isaiah liii.3. 5 Qal. iii. 13. 

6 Compare Matt. xvi. 23. Luke xii. 50. Heb. xii. 2 3 
7 Matt, xxYi. 55, 74, * ' * 



VERSE 32. 



83 



prayer — O Lord, put me not to shame, Leave me 
not to myseif, lest I become a shame to myself, and 
an offence to thy church, I will keep thy statutes ; 
O forsake me not utterly.'' ^ Dependence upon the 
Lord, in a deep sense of our weakness, is the principle 
of perseverance. He will never shut out the prayer 
of his faithful servant. — He hath promised—** My 
people shall never be ashamed ; " ^ ^nd therefore, 
taking firm hold of his promise, you may ''go on 
your way rejoicing.^' 

32, / will 7nin the way of thy commandments , when 
thou shall enlarge my heart. 

Let us look into our own experience for something 
responsive to this expression of the Christian's delight 
in the ways of God. If we have chosen the ivay of 
God's commandments,'^ and have been able to ''stick 
u7ito'^ this way, we shall wish to ''run in it'' with 
constancy, activity, and cheerfulness. We shall want 
to mend our pace. If we walk, we shall long to 

riin.^^ There is always the same reason for progress 
that there was for setting out. Necessity, advantage, 
enjoyment, spur us on to the end. Whether therefore 
we have made little or much progress, we shall desire 
to make more ; we shall go on praying and walking, 
and praying that v/e may walk with a swifter motion : 
we shall be dissatisfied, yet not discouraged — '' faint, 
yet pursuing." ^ Now this is as it should be. This 
is after the pattern of the holy apostle — " Brethren, I 
count not myself to have apprehended ; but this one 
thing I do; forgetting those things which are behind, 
and reaching forth unto those which are before, I press 
toward the mark for the prize of the high calling 
1 Verse 8. _ ^ Joel ii. 27. ^ Judges yiii. 4. 



84 



EXPOSITION OF PSALM CXIX. 



of God in Christ Jesus.'' ^ But we must mark the 
secret as well as the pattern of Christian progress — 
looking beyond the Apostle, and the so great cloud 
of witnesses with which we are encompassed — and 

looking unto Jesus." ^ Faith is the principle of life, 
and supplies the daily motion of life, by directing our 
eye to him as the Author/' until he ''becomes the 
Finisher/' of our faith. This is at once our duty, our 
privilege, our happiness, and our strength. This is the 
point at which w^e begin to run. Hitherto the shackles 
of sin, self-righteousness, and unbelief, had hindered 
us: now we so run, that we may obtain."^ 

But in ''the way of God's commandments^^ how 
are we '' sore let and hindred " by a straitened heart ! 
And how often do we feel the heart as it were, shut 
up, and it cannot get forth : ''^ faith so low — desires 
so faint— hopes so narrow, that it seems impossible to 
make progress ! Perhaps we '' did run well," and have 
been hindered." ^ Perhaps the soul has been asleep 
in carelessness or self-indulgence ; or unbelief in some 
of its varied forms has prevailed ; and thus, while we 
'' are not straitened " in God, we '' are straitened in 
our own bowels."^ If then the rich fool thought of 
enlarging his barns, when his stores had increased 
upon him,'^ much more should we be sending up the 
petition — O that thou wouldest bless me indeed, and 
enlarge my coast ! "^ Whatever cause we have to cry 
out—'* My leanness, my leanness," 9 — still let us, in 
the exercise of faith and prayer, be waiting for a more 
cheerful ability to love, serve, and praise. Let us be 
restless, till the prison doors are again opened, and the 
command is issued to the prisoners— '' Go forth ; and 
them that are in darkness— Show yourselves. They 



1 Phil. iii. 13, 14. 

2 Psalm ixxxviii. 8, 
7 Luke xii. 16—19. 



2 Heb. xii. 1, 2. 

s Gal. V. 7. 

8 1 Chrcn. iv. 10. 



3 1 Cor. ix. 24. 

6 2 Cor, vi. 12. 
^ Isa. xxiv. 16. 



VERSE S2. 



85 



shall feed in the ways^ and their pastures shall be in all 
high places." ^ The blessed "ways of God's com- 
mandmenis lie before us ; and who knoweth but the 
Lord will once more shine upon us, once more unloose 
our fetters, and renew our strength ? 

Yet must every motion proceed from the Lord's 
touch upon the heart. However sincere be our reso- 
lutions, without a spirit of dependence, we " shall 
faint and be weary, and utterly fall." Draw me"^ 
saith the church— we will run after thee.''^ j 
will run — saith the believer— but how ? " not in my 
own strength, but by the good hand of my God upon 
me," 3 enlivening and enlarging my heart. Where 
the Spirit of the Lord is, there is liberty."^ Let me 
then begin betimes— make haste— keep straight on— 
fix my eye on the mark—'' endure unto the end." I 
may yet expect '' the oil of gladness" to make my 
chariot wheels move with ease, and in the joy of 
blessed surprize shall I exclaim — " Or ever I was 
aware, my soul made me like the chariots of Amraina- 
dib." ^ Godly sorrow had made me serious. Now 
let holy joy make me active. " The joy of the Lord 
is my strength ; "^ and I am ready, under the power 
of constraining love,7 to work, to toil, and to obey, I 
am ready to run without v/eariness, to *' march onward " 
without fainting;^ not measuring my pace by my own 
strength, but looking to him who " strengtheneth with 
all might by his Spirit in the inner man.'' 9 

Happy fruit of wrestling prayer and diligent waiting 
on God I — Joy in God, and strength to walk with him, 
with increasing knowledge of him, increasing coramu- 
nionwith him, and increasing confidence in him. 

1 Isaiah xiix. 9. " Can. i. 4. ^ Ezra vii. 9, 

^ 2 Cor. iii. 17. ^ Cant. vi. 12. ^ Neh. viii. 10. 

' 2 Cor. V. 14. 

s Isaiah xl. 31, march onward. ' — Bishop Lowth's Version. 
9 Ephes.iii. 16. 



86 



EXPOSITION OF PSALM CXIX. 



PART V. 

33. Teach we, 0 Lordy the way of thy statutes, and 
I shall keep it unto the end. 

How infinitely great is the privilege of this heavenly- 
teaching ! Lord, to whom shall we go ? ^ Who 
teacheth like thee?''^ Who can effectually teach 
beside thee ? Have we not found in coming to thee, 
that the invincible unteachableness of the dullest heart 
has been overcome, sight given to the blind, and 
understanding to the simple. We know nothing — 
absolutely nothing, except as we are taught of God. 
The blind man needs to be led in the plainest and most 
direct, as well as in the more difficult and rugged 
paths. And thus do we need the shining of light from 
above — not only in the deep things of God" — but 
for the reception of the simplest and most elementary 
truths. And yet we want not this knowledge for its 
own sake — merely for a barren, extensive apprehen- 
sion — but for its practical influence. For of what 
avail is the discovery even of important truth, if we be 
not moulded into the likeness of it — if we do not feel 
its power, enlightening, persuading, constraining the 
soul unto the obedience of faith ? Perhaps it may 
be considered one of the most striking proofs of the 
seal of God stamped upon the statutes of Scripture, 
that there is no thought of our heart connected with 
Christian practice, that is not in this holy book 
directed to its proper end. How often do we see the 
most clear instructions for the regulation of our conduct, 
Johnvi. 68. 2 Jq^ xxxvi. 22. 



VERSE 33. 



87 



flow from single sentences or expressions in these 
'^statutes evidently proving an infinite wisdom in 
their distribution, a reference in the eternal mind to 
every detail of practical duty, and a Divine power and 
unction, applying the word to the several circumstances 
of daily conduct ! for indeed, what mind but the 
mind of God could have comprehended in so small a 
compass such a vast system of instruction ? In this 
view, therefore, supplication for the Lord's teaching 
becomes the spring of our obedient walk. For how 
can we keep " a way which we do not understand ? 
And who was ever taught the way of the Lord's 
statutes,^' who had not his heart constrained and di- 
rected by their spiritual beauty and sweetness ? Our 
walk in this path realizes a happy evidence of union 
with the Saviour, 1 the love of God is perfected in 
us ; " 2 and our confidence is established before God.^ 

The object nearest to the believer's heart, and which 
causes him many an anxious, and too often — many an 
unbelieving thought — is the grace of perseverance. 
Now the Lord's teaching is the principle of perse- 
verance. It is the light of life''"^ — enlightening 
and quickening — while shining into the mind, acting 
upon the heart. Under this influence therefore we live 
— we endure — we cannot fail of keeping the way unto 
the end. And in this crowning blessing of perse- 
verance connected with the Lord's teaching ^ is sealed 
to us the hope of victory over our spiritual enemies, 
and the participation of our Saviour's glory. ^ Con- 
fidence indeed without prayer and dependence upon 
our glorious Head is most daring presumption ; but 
that well-ordered and sure covenant," which " is 
all our salvation, and all our desire," engages for our 

1 1 John iii. 24. ^ Ibid. ii. 5. ^ Ibid. iii. 22. 

^ Ibid. i. 5. ^ Ibid. ii. 27. ^ Rev. ii. 26--28> 



B8 EXPOSITION OF PSALM CXIX. 

continuance in the way of the Lord's statutes ! " — 
I ivill put my fear in their hearts, that they shall 
not depart from me, I will put my law in their 
inward parts, and write it in their hearts : and will 
be their God, and they shall be my 'peopled ^ 

34. Give me understanding , and I will keep thy law ; 
yea, I shall observe it with my whole heart, 

' He that is his own teacher '—says Bernard— 
and one greater than Bernard ,2 * has a fool for his 
master.' Man cannot teach what he does not know ; 
and of God and of his law he knows nothing. There- 
fore the beginning of wisdom is a consciousness of 
ignorance, a distrust of our own understanding, and 
the heart-felt prayer — Give me understanding,^^ 
The spiritual understanding is the gift of Jesus 
Christ. 2 He directs us to himself as the fountain 
from whence it flows — I am the light of the world ; 
he that foUoweth me shall not walk in darkness, but 
shall have the light of life." And this understand- 
ing differs from mere intellectual discernment or 
speculative knowledge, as being an influential prin- 
ciple, and the spring of spiritual activity in our walk 
with God;^ so that our obedience is not merely 
outward and reluctant, but the exercise of filial 
delight and wholeness of heart — not only looking to 
keep the Law of God to the end, during our whole 
life; but every day of our life '•'with our luhole 
heart.^' Now, are we still restless and persevering 
in seeking more love to God, and greater alacrity in 
his service ? Do we long to engage our hearts with 



^ Jer. xxxii. 40; xxxi. 33, with 2 Samuel xxiii. 5. 
^ Prov. xxviii. 26. ^ i JqI^^ ii. 20 ; v. 20. 

John viii. 12 ; also xii. 46. ^ See Col. i. 9, 10. 



VERSE 34. 



89 



more entire devotedness to the work of obedience ? 
Then will this prayer be a suitable expression of our 
need, and the utterance of a humble, resolute pe- 
titioner. It is not however enough that we have 
once received, unless we are constantly receiving. 
We must ask, that we may receive ; but after we 
have received we must ask again. Yet such a prayer 
as this is never offered up, until the soul has in part 
received what it is here seeking for. The natural man 
is ^^wise in his own conceit," and has therefore no 
idea of his need of Divine teaching. 

But even a clear apprehension of the doctrines of 
the Bible, and of the 'Hruth as it is in Jesus," will 
not satisfy the real believer. Give me understand- 
ing^' — is still the prayer of the most advanced profi- 
cient in the ways of God— ^ not only that I may 
believe these doctrines, but that I may adorn them.' 
And in every occasion of need, in every path of 
duty, this cry is repeated, with an importunity that 
is never wearisome to the ears of our gracious Father. 
And in how many unnoticed instances has the answer 
been vouchsafed, when some clear and heavenly ray, 
darting unexpectedly into the mind, or some pro- 
vidential concurrence of unforeseen circumstances, 
has disentangled a path before intricate and involved, 
and marked it before us with the light of a sunbeam I 
How many whispers of conscience ! how many 
seasonable suggestions in moments of darkness and 
perplexity may the observant child of God record, 
as the answer to this needful prayer; Whoso is 
wise, and will observe these things, even they shall 
understand the loving-kindness of the Lord."'^ Nor 
will our growth in spiritual understanding fail to 



^ Pialm cvii. 43. 



90 



EXPOSITION OF PSALM CXIX. 



evidence itself in the steady consistency of a well- 
ordered conversation — Who is a wise man, and 
endued with knowledge among you ? Let him shew, 
out of a good conversation, his works with meekness 
of wisdom." ^ If then knowledge is valuable ac- 
cording to its usefulness, one ray of this practical 
knowledge of the ways of God — the result of prayer 
for heavenly teaching — is more to be prized than the 
highest attainments of speculative religion — flowing 
from mere human instruction. 

35. Make me to go in the path of thy commandments 
for therein do I delight. 

We are equally ignorant of the path of God's corn- 
mandmentSf and impotent to go in it. Yet when 
understanding has been given to discern the beauty 
of it, the soul's warmest desire is fixed upon it — 
Conscious helplessness looks upward — Make me to go ; 
and he who said to the paralytic, ''Arise, take up 
thy bed, and " go unto thy house, speaks the same 
word of quickening life and power to the soul, 
'' giving heed,'^' expecting to receive something of 
him." 2 It is delightful to acknowledge of this work, 
that '* All is of God ''—that it is he that worketh 
in us both to will and to do of his good pleasure." ^ 
To him only can it belong. For since the natural in- 
clination ''is not subject to the law of God, neither 
indeed can be ; " ^ some new bias, some constraining 
principle, some act of Almighty power, must be 
introduced — " Turn thou me, and I shall be turned" ^ 
— " Make me to go in the path of thy command- 
ments,^^ 

1 James iii. 13. 2 Matt. ix. 6, with Acts iii. 4, 5. 

s 2 Cor. V. 18. Phil. ii. 13. ^ ^^^^ ^.jjj, 7^ 5 jgr, xxxl. 18. 



VERSE 35. 



91 



But if our spiritual acquaintance with tfiis path has 
given us any delight in it, still we want accelerated 
motion to run with increasing alacrity. We want to 
take " the Lord God for our strength ; and he shall 
make our feet like hind's feet, and shall make us to 
walk upon our high places." ^ The path, indeed, 
when seen with the eye of sense, will appear un- 
inviting. This distorted vision brings all its diffi- 
culties into full view, while all its counterbalancing 
enjoyments are hid. Let us however exercise that 
" faith, which is the substance of things hoped for, 
the evidence of things not seen.''^ Let us exhibit 
our proper character, walking by faith, and not by 
sight ; " ^ and our discernment of unseen things will be 
more clear, and our enjoyment of them more per- 
manent. The prayer wall then be with increasing 
earnestness of desire — Make me to go in the path of 
thy commandments,*' 

But we must not be content with walking in this 
way; we must seek to ^'delight in it,^' Delight is 
the marrow of religion. " God loveth a cheerful 
giver,'' 4 and accepts obedience, only when it is 
given, not when it is forced. He loves the service of 
that man, who considers it his highest privilege and 
pleasure to render it, and whose heart rejoices in the 
way, as a giant to run his race." ^ Fervent prayer 
and cheerful obedience, mark the experience of the 
thriving Christian. As a true ''child of Zion, he is 
joyful in his King : ^ he loves his service, and counts 
it "perfect freedom'^ — the dominion of love, mercy, 
and grace. 

Perhaps however the self-condemned penitent is 
distressed by this description of a child of God. He 

1 Hab. iii. 19. " Heb. xi. 1. 3 2 Cor. v. 7. 

^ Ibid. IX. 7. ^ Psalm xix. 5. ^ Ibid, cxlix. 2. 



92 



EXPOSITION OF PSALM CXIX. 



thinks he cannot find the same marks in himself ; and 
he too hastily concludes, that he does not belong to 
the heavenly family ; not considering, that his very 
grief is caused by his love to, and delight in,^^ that 
way in which he is so hindered, and in which he daily 
prays — Make me to go,'^ It was probably the same 
sense of weakness and inability to go in the path of 
God^s commandments,^' which urged David's prayer ; 
and if it urges yours, poor trembling penitent ; if it 
sends you to a throne of grace, you will, ere long, 
receive an answer of peace, and go on your way 
rejoicing." 

But whoever of us can say of this path — ^' therein 
do 1 delight '' — is not only following the man after 
God's own heart,'' but bears the image of David's 
Lord, and our fore-runner in this path ? He could 
testify to his Father — " I delight to do thy will, O 
my God:"i and to his disciples—^' I have meat to 
eat that ye know not of. My meat is to do the will 
of him that sent me, and to finish his work : " " and 
as a proof of the intenseness of his delight, he could 
to their great amazement," go before them"^ to 
Jerusalem, unappalled by the " baptism '^^ of blood 
which awaited him; yea, even straitened " with 
the unquenchable ardour of his love, until it was 
accomplished." 

36. Incline my heart unto thy testimonies^ and not 
to covetousness. 

But what is this power of God necessary to make 
us to go in the path of his commandments ? '' It is 
the force of Almighty love, by which he bows and 

^ Psalm xl. 8, with Hebrews x. 7. ^ john iv. 32, 34. 

^ Mark x. 32. ^ L^^^e xii. 50, 



VERSE 36. 



93 



bends the will, as with a Divine touch ; and thus 
effectually inclines, and draws us to himself, The 
day of his power/' in which he " makes us willing/'^ 
is a time of love." ^ I drew them'' — saith he-— 

with cords of a man, and with bands of iove."^ 
Every man who is conscious of the natural indispo- 
sition and counteracting bias of the hearty will deeply 
feel his need of this prayer — Incline my heart, The 
native principle of man draws him to his own self — to 
his own indulgence — pleasure — covetoiisness. This is 
the active principle within, that opposes the workings 
of the renewed man, assuming a thousand shapes and 
forms of gratifying self at the expence of love to God. 
Few but are ready to decry and condemn it in others, 
while perhaps it may be their own cleaving and be- 
setting sin. When the mind is grasping after the 
world, as if it were our portion, we have the greatest 
reason to take heed " to our Lord's admonition, 
and beware of covetousness." When we invest 
earthly gratifications with any inherent excellency, we 
put them in the place of God, and (for the time at 
least) are under the influence of covetousness.^^ 
Whenever therefore we feel an undue balance to our 
own interest or indulgences ; then will be a season for 
special supplication — Incline my heart unto thy tes- 
timo7iieSf and not to covetousness. 

But the question is of primary moment — Has any 
advance been made in the subjugation of this baneful 
inclination? Are we willing to part with our sub- 
stance at the Lord's will ? — not only with our super- 
fluities, or the refuse of what we possess, but with that 
which seems to be necessary to us ? Do we desire to 
sit loose to our earthly comforts ? Are we enabled to 



^ Psalm ex. 3. 
3 Hosea xi. 4. 



^ Ezekiel xvi. 8. 
^ Luke xii. 15. 



94 



EXPOSITION OF PSALM CXIX. 



check our natural discontent with the Lord's dealings 
with us, and our eagerness to seek great things for 
ourselves/' when he hath said — Seek them not ? '' ^ 
What the world calls a generous and noble spirit is 
often a cloke for this selfish principle, which will part 
with much, if but the darling object —the idol — be 
retained. There is probably no propensity more 
opposed to the influence of the gospel, or which more 
cripples the soul in going in the path of God's 
commandments,'^ How much of the good seed of the 
kingdom, that was springing up with the promise of a 
plentiful harvest, has this weed of rank luxuriance 
choked, that it has become unfruitful I'*^ Our Lord's 
parables therefore his precepts 4— his terms of 
discipleship ^ — his own example of poverty and re- 
nunciation of this world's comforts ^~all are directed 
to detect the working, and even to forbid the existence, 
o{ covet ousness,''' The power of the love of Christ 
delivered Matthew 7 and Zaccheus^ from this destruc- 
tive principle, and inclined their hearts to the tes- 
timonies of God.'' And has not faith still the same 
power to turn the heart from the world, from sin, from 
self, to Christ ? Oh ! let it be exercised in daily 
contemplation of Him, and a continual access to God 
by Him. Then shall we learn to rest upon the pro- 
mise of his love,9 and to delight in his testimonies. 
Earthly cares will be cast upon him, and earthly 
prospects will lose their splendour.!^ This life of 

' Jeremiah xlv. 5. 
" Mark iv. 19. — The example of the rich young man, Matt. xix. 
21,22. — Ananias and Sapphira, Acts v. 1, 2. — Demas, 2Tim.iv. 10. 
3 Lukexii. 16—21 ; xvi. 14, 19, &c. - ^ ]y[att. vi. 25—33, 
^ Matt. xvi. 24 ; xix. 27—29. Luke xiv. 33. ^ Matt. viii. 20. 
' lb. ix. 9. ^ Luke xix. 1 — 10. Heb. xiii. 5. 

Luke xii. 15. "A man*s life consisteth not in the abundance 
of the things which he possesseth " — illustrated by the parable, 
verses 16 — 21. 



TERSE 86. 



95 



faith — living in union with a heavenly Saviour, in- 
volves the only effective principle of resistance. Those 
vrho are risen with Christ will be temperate in earthly 
things, " setting their affections on things above. ^' 
Such — such alone — will mortify the members that 
are upon the earth, evil concupiscence, and covet- 
oiLsness, which is idolatry.'^ 

But let us not forget, that the desire, the inclination, 
the principle of covetousness,'^ even if it is not brought 
into active and perceptible motion, is fatally destruc- 
tive of the life of religion. They that will be rich^ 
fall into temptation and a snare, and into many foolish 
and hurtful lusts, which drown men in destruction and 
perdition.'^ Awful warning to professors ! — The 
love of money is the root of all evil ; which while 
some have coveted after, they have erred from the 
faith, and pierced themselves through with many 
sorrows.^' ^ A most important exhortation to the 
people of God ! — but thou, O man of God, flee 
these things, and follow after righteousness."^ If the 
Lord loves you, he will not indeed lose you ; but 
unless you take heed, and beware of covetousness," 
he will not spare you. In the midst therefore, of 
temptation without, and a world of sin within, go 
on your pilgrimage to heaven, with this prayer in- 
delibly fixed on your heart — Incline my heart unto 
thy testimonies, and not to covetousness,'^ 

1 Col. iii. 1—5. 

^ Oi ^ov\ofJL€voi TrXovreiv. 1 Tim. vi. 9. The very desire or 
inclination to be rich bears the stamp of a heart seeking to divide 
its services between God and Mammon, and therefore unfaithful 
to him, who by just right claims the supreme— undisputed whole 
— My son, give me thine heart." 

3 1 Tim. vi. 10. ^ Ibid. 11. 



96 



EXPOSITION OF PSALM CXIX. 



37. Turn aivay mine eyes from beholding vanity ; and 
quicken thou me in thy way. 

Here we have the man of God deprecating another 
temptation to self-indulgence, and praying to be kept 
at the greatest possible distance from it. That his 
heart may not be inclined to it ; he desires that his 
eyes may be turned away from beholding it. And 
indeed it is only in this tender spirit of watchfulness 
and prayer that the heart can be kept — much less 
quickened in the way of God, Naturally inclined 
to evil, and hankering after forbidden paths, a 
thousand vanities steal it away in a moment, and 
every object around furnishes fuel for temptation. 
Vanity is sin, because it ^' is not of the Father, but of 
the world and it includes all that is in the 
world, the lust of the flesh, and the lust of the, eyes, 
and the pride of life.'' Detail is unnecessary in reckon- 
ing all the sum of vanity, or in enlarging on any par- 
ticular items. The preacher, the son of David, has 
done it for us ; standing on the vantage ground, and 
taking within his view the furthest horizon of earthly 
excellency, he pronounces his judgment — Vanity of 
vanities, saith the preacher, vanity of vanities : all is 
vanity.''^ have just mentioned the blast upon 

many a promising profession by the choking lusts 
of other things; " and that many a sincere profession 
has been exposed to hurt by the same deadly influence, 
is evident from our Lord's solemn caution to his own 
disciples—*' Take heed to yourselves, lest at any 
time your hearts be overcharged with surfeiting and 
drunkenness, and the cares of this life ; and so that 



1 John ii. 16. 



2 Eccl. i 2 ; also ii. 1-— 12. 



VERSE 37. 97 

day come upon you unawares. ''^ Some indeed seem 
to walk, as if tbey were proof against temptation. 
They venture to the very edge of the precipice, under 
a vain assurance that no danger is to be apprehended. 
But such a confidence is upon the brink of a grievous 
fall.^ The tender-hearted child of God, like David, 
while he trusts in the promise, that Sin shall not 
have dominion over him,"^ knows that he can only 
enjoy the security of it, while he is shrinking from 
every thing that is likely to hurt and endanger him. 
He hates even the garment spotted by the flesh ; 
and, remembering how often his outward senses have 
ministered to the workings of his w^eak and treacherous 
heart,^ he prays with fervency and with perseverance — 
Turn away mine eyes from beholding vanity,^' 
Probably the recollection of the circumstance of 
his own sin,^ would to the end of his life remind David 
of his special need of this prayer. Yet who that is 
conscious of his own weakness and corruption, wdll 
find the prayer unsuitable to his circumstances of 
daily temptation ? But w e must watch as v/ell as 
pray. For as watchfulness without prayer is pre- 
sumption, so prayer without watchfulness is self- 
delusion. To pray that our eyes " may be turned 
from vanity without making a covenant wath our 
eyes," 7 that they should not behold it, is like ''taking 
fire in our bosoms," and expecting '' not to be 
burnt," ^ because v/e have prayed that we might not 
be burnt. If we desire not to be led into temp- 
tation," we must '' watch that v/e enter not into it." 9 
The sincerity of our prayer — " Lead us not into temp- 
tation " — will be proved by the watchfulness of our 

1 Luke xxi. 34. ^ pj-Q^. ^vi. 18. 3 Rom. vi. 14, 

^ Jude 23. ^ See Numb. xv. 39. Joshua vii. 21. 

^ 2 Sam. xi. 2. " Job xxxi. 1. ^ Prov- vi. 27, 28. 

9 Comp. Matt. vi. 10. vdth xxvi. 41. 

F 



98 



EXPOSITION OF PSALM CXIX. 



conduct in avoiding the circumstances and occasions 
of temptation. So also the fear of sin will manifest 
itself by a fear of temptation to sin. " The knife 
will be put to the throat, if we be given to appetite."^ 
We shall be afraid of the wine sparkling in the 
glass. 2 To the question — Where is the harm of 
beholding vanity, if we do not follow it ? — we would 
only reply,— who has not found the eye an inlet to sin? 
When Eve beheld the forbidden fruit, perhaps she 
did not think of taking it, and when she took it she 
did not think of eating it : but the beginning of 
sin is as the letting out of water/' whose progress 
once opened, may beat down all before it."^ When 
Bunyan's pilgrims were obliged to pass through 
Vanity Fair, assailed by temptations and allure- 
ments on every side, they stopped their eyes and ears^, 
and, quickening their pace, cried — Turn away 
mine eyes from beholding vanity A striking reproof 
to us, who too often loiter and gaze, until we begin 
to covet those vanities, to which, as Christians, we 
are dead."^ 

Is it asked — What will most effectually turn my 
eyes from vanity ? Not the seclusion of contem- 
plative retirement — not the relinquishment of our 
lawful connexion with the world ; but the transcendent 
beauty of Jesus unveiled to our eyes, and fixing our 
hearts. This alone is effectual, and this will turn 
our eyes from vanity " in the midst of its most glit- 
tering forms ! The sight of the pearl of great 
price " ^ dims the lustre of the goodliest pearls" of 
earthc This will operate both in the w^ay of pre- 
venting grace to keep us from evil, and of quickening 

^ Prov. xxiii. 2. 2 Verses 31, 32. 

2 Gen;, iii. 6, with Prov. xvii. 14. See Col. iii. 2, 3. 

^ Matt, xiii.46. 



VERSE 38. 



99 



grace to urge us forward in a steady, active, habitual 
progress. A single eye fixed on a single object, 
moves us forward without turning to the right hand or 
to the left. This one thing I do — forgetting the 
things that are behind, and reaching forth to those 
things that are before ; I press towards the mark for 
the prize of the high calling of God in Christ Jesus." ^ 
This spirit of Christian simplicity and diligence leaves 
no wish of the heart for beholding vanity. The world, 
with all its flowery paths, is a dreary wilderness, 
and Christ and heaven are the only objects of desire — 
He that shutteth his eyes from seeing evil, he shall 
dwell on high : his place of defence shall be the 
munitions of rocks : bread shall be given him, his 
water shall be sure. Thine eyes shall see the King in 
his beauty : they shall belvold the land that is very far 
oj^.''2 — Precious promises to those that flee from 
temptation, and desire to walk in the ways of God ! 



38. Stablish thy word unto thy servant, ivho is devoted 
to thy fear. 

If the fear of the Lord is the beginning of 
wisdom" 3 — a treasure" ^ — a strong confidence " ^ 
and a fountain of life;"^ how wise — how rich — 
how safe — how happy — is he that is devoted to " it ! 

Blessed " indeed is he with every spiritual bles- 
sing " — with the favour of his God, 7 the secret mani- 
festations of his love,^ the teaching of his grace,9 and 
the mercy of his covenant.^^ It would seem that the 
promises of God in the Old Testament are very gene- 

1 Phil. iii. 13, 14. ^ isa. xxxiii. 15—17. 3 Psalm cxi. 10. 
^ Isa. xxxiii. 6. ^ Prov. xiv. 26. ^ Ibid. v. 27. 

Psalm xxxiii. 18. ^ Ibid. xxv. 14. 

9 Ibid. 12. 1^ Ibid. ciii. 17. 

F 2 



100 EXPOSITION OF PSALM CXIX. 

rally connected with the fear of God, as in the New 
Testament, they are linked with faith. But in truth, 
so identified are these two principles in their opera- 
tion, that the faith, by which we apprehend the for- 
giveness of God, and the privileges of his kingdom, 
never fails to^ issue in a godly, reverential, filial fear.^ 
To be devoted to this fear, completes the character 
of a servant of God — the highest honour in the uni- 
verse — implying the substantial joy of heaven itself.^ 
It is an obedience of choice, of reverence, and of love. 

He joins himself to the Lord to serve him, and to 
love the name of the Lord,— to be his servant." ^ 
* Yes, gracious Lord, I had rather be bound than 
loosed. I only wished to be loosed from the bonds 
of sin, that I might be bound to thy service for ever. 
My heart is treacherous, and I care not what bonds 
are laid on me. O Lord, truly I am thy servant ; 
thou hast loosed my bonds / am ^'devoted to 

thy fear'^^ Is this my desire, my mind, my deter- 
mination, my character ? Then let me come and 
plead my title to an interest in the promises of the 
word — rich and free, exceeding great and precious*' ^ 
— all mine — yea and amen in Christ Jesus ; '' '^ 
me plead at the throne of grace, that every word may 
be stahlished'' in my victory over sin, advancing 
knowledge of Christ, experience of his love, confor- 
mity to his image, and finally, in my preservation in 
him unto eternal life. 

But I must enquire, how far has the fear of God 

operated with me as a safeguard from sin, 7 and an 

habitual rule of conduct?^ I observe that David's 

confidence in the promises of God ,^ far from lessening 

^ Psalm cxxx. 4. Compare Jer. xxxiii. 8, 9. Hos. iii, 5, also 
Heb. xii. 28. ^ j^g^^ ^jj^ ^5 . ^xii. 3. ^ ig^. ivi. 6. 

Psalm cxvi. 16. ^ 2 Peter i. 4. ^2 Cor. i. 20. 

7 Gen. xxxix. 9. Neh. v. 15. Prov. xvi. 6. ^ Prov.xxiii. 17. 



VERSE 38. 



101 



his jealousy over himself, only made him more de- 
voted to the fear^^ of God. And if my assurance be 
well-grounded, it will be ever accompanied with holy 
fear; so that my progress may be knov/n by my 

standing more in awe of God's word ; ^ having 
a more steady abhorrence of sin, and a dread of 

grieving the Holy Spirit of God.'' Thus this filial 
fear produces a holy confidence ; while confidence 
serves to strengthen fear; and their mutual influence 
quickens our devotedness to the work of the Lord. 

It is interesting to remark, that the Christian privi- 
lege of assurance is not confined to the ]Sew Testament 
dispensation. In David's pleading to have the icord 
of his God stablished unto ^ he settles himself 

upon the tried grounds of faith. And this direct act 
of faith, as it regards God in Christ, his engagements, 
and his promises, cannot be too confident. The pro- 
mises are made to the whole church, that we might 
each look for our part and interest in them. God 
loves to have his own seal and pledge brought before 
him. Put me in remembrance" — saith he ; let 
us plead together." He cannot deny himself." ^ 
This is the exercise and the power of faith. I bring 
my wants. I bring thi/ word of promise. Stahlish 
thy word unto thy servant. Thou hast bought me 
with a precious price : thou hast made me thine : thou 
hast subdued my heart to thyself, so that it is now 
" devoted to thy fear'' Whatsoever, therefore,, thy 
covenant has provided for my sanctification, my humi- 
liation, my chastisement, my present and everlasting 

1 Verse 161. 

- Mark this petition drawn out by David into a full pleading 
v,-ith his God, 2 Samuel vii. '25, 28, 29. The expression also of 
the same confidence will afterwards be noticed, verse 49. 

3 Isa. xiiii. 26. 2 Tim. ii, 13. 



102 EXPOSITION OF PSALM CXIX. 

consolation—*' Stablish this word ; let it be fulfilled 
in me; for I am thy servant, devoted to thy fear,''' 

39. Turn away my reproach which I fear ; for thy 
judgments are good. 

There is a reproach, that we have no cause to fear, 
but rather to glory in ; that which is stamped by our 
Lord as one of the chief privileges of his Gospel. ^ and 
which his faithful people have ever home as the badge 
of their profession. ^ But it was the reproach" of 
bringing dishonour upon the name of his God, that 
David feared,^ and deprecated with most anxious 
importunate prayer. What Christian is there, who 
does not feel the fear of this reproach, as exciting him 
to tender watchfulness and circumspection of conduct, 
and habitual dependence upon an Almighty upholding 
power. Hold thou me up, and I shall be safe ^ 
—will be the constant supplication of one that fears the 
Lord, and fears himself. Professors of religion do 
not perhaps sufficiently consider the active malice of 
the enemies of the gospel watching for their halt- 
ing ; " ^ else would they be more careful to remove 
all occasions of reproach^^ on account of inconsis- 
tency of temper or conversation. None therefore, 
that feel their own weakness, the continual apprehen- 
sion of danger, the tendency of their heart to backslide 

1 Matthew v. 10—12. Comp. Phil. i. 29. 
2 Acts V. 41 : xxiv. 5; xxviii. 22. Heb. xiii. 13. 1 Peter iv. 
12—16. 

2 2 Samuel xii. 14. We find Saul strongly deprecating this 
reproach — I have sinned ; yet honour me now, 1 pray thee, before 
the elders of my people, and before Israel." (1 Sam. xv. 30.) 
But how different the principle in these two instances under a 
similar trial ! The one tremblingly alive, that the name of God 
might not be reproached through his shameful fail. The other 
earnest only to secure his own reputation. 

Verse 117, ^ Jer. xx. 10. 



VERSE 39. 



103 



from God, and to disgrace that worthy name by 
which they are called," i will think this prayer unsea- 
sonable or unnecessary — Turn away my reproach 
which I fear, 

Perhaps also the conflicting Christian may find this 
a suitable prayer. Sometimes Satan has succeeded in 
beguiling a child of God — he has drawn him into some 
worldly compliance, or weakened his confidence, by 
tempting him to look to himself for some warrant 
of acceptance, (in all which suggestions he is aided 
and abetted by his treacherous heart :) and then will 
this accuser of the brethren " turn back upon him, 
and change himself into an angel of light," presenting 
before him a black catalogue of those very falls, into 
which he had successfully led him. Bunyan does not 
fail to enumerate these reproaches'^ as amongst the 
most harassing assaults of Apollyon. In his desperate 
conflict with Christian, he taunts him with his fall 
into the Slough of Despond, and every successive 
deviation from his path, as blotting out his warrant 
of present favour with the king, and blasting all hopes 
of reaching the celestial city. Christian is neither able 
nor willing to conceal or palliate the charge. He 
knows it is all true, and much more besides ; but 
he knows this is true also — Where sin abounded, 
grace hath much more abounded." The blood of 
Jesus Christ the Son of God cleanseth from all sin." ^ 
Believers ! In the heat of your conflict remember 
the direction — the only direction, that meets your 
case, and provides for your help — Above taking 
the shield of faith, wherewith you shall be able to 
quench all the fiery darts of the wicked." ^ Do you 
not hate the sins, with which you have been overtaken ? 



i James ii. 7- ^ Romans v. 20, I Johni. 7. ^ Eph. vi. 16. 



104 EXPOSITION OF PSALM CXIX. 

Are you not earnestly longing for deliverance from 
their power ? Then, even while the recollections of 
their guilt and defilement humble you before the Lord, 
you have only to take fresh hold of the gospel, and 
you shall overcome by the blood of the Lamb/' ^ 
Victory must come from the cross. And the soul that 
is directing its eye thither for pardon, strength, and 
consolation, may sigh out the prayer with acceptance 
— Turn away my reproach which I fear,^^ 

But how deeply is the guilt of apostacy or back- 
sliding aggravated by the acknowledgment, that all 
are constrained to make — Thy judginents are good! " 
How affecting is the Lord's expostulation with us ! — 

What iniquity have your fathers found in me, that 
they are gone far from me, and have walked after 
vanity, and are become vain ? O my people, what 
have I done unto thee, and wherein have I wearied 
thee ? testify against me. 1 have not caused thee to 
serve with an offering, nor wearied thee with incense." ^ 
No surely — we have nothing to complain of our 
Master, of his work, or of his wages ; but much, very 
much, to complain of ourselves, of our unwatchfulness, 
neglect, backsliding, and to humble ourselves on 
account of the consequent reproach upon our profession. 

Never however let us cease to cry, that all the 
reproach which we fear on account of our allowed 
inconsistencies of profession, may for the Church's 
sake, be turned away from us, Meanwhile, 'Met 
us accept it as the punishment of our iniquity ; '^ ^ ^^d 
in the recollection of the ^'goodness of the Lord's 
judgments,^' still venture to hope and look for the best 
things to come out of it, from our gracious I^rd. 

^ Revelations xii, 9 — 11. 
2 Jer. ii. 5. Micah vi. 3. Isa. xliii. 23. 
3 Lev. XX vi. 41. 



VERSE 40. 



105 



40. Behold, I have longed after thy precepts : quicken 
me in thy righteousness. 
The Psalmist's heartfelt acknowledgment of the 
goodness[of the Lord^ s judgments naturally leads him to 
long after them, ^ This longing is the mark of a child 
of God. The professor lojigs after the promises, and 
too often builds a delusive — because an unsanctifying 
— hope upon them. The believer feels it to be his 
privilege and safety to have an equal regard to both — 
to obey the precepts of God in dependence on his 
promises, and to expect the accomplishment of the 
promises, in the way of obedience to the precepts. 
The utmost extent of the service is the heavy yoke 
of outivard conformity* He knows nothing of an 
inward delight, and longing after them,'"'' Of many 
of them his heart complains — This is a hard saying : 
w4io can hear it ? " ^ The Christian can give a good 
reason for his delight even in the most difficult and 
painful " precept s,^'^ The moments of deepest repent- 
ance are his times of the sweetest refreshing from the 
presence of the Lord." ^ Whatever pleasure the 
indulgence of a sinful inclination may give, far greater 
is the ultimate enjoyment arising out of the mortifica- 
tion of it. ^ Thdii precept oi our Saviour, inculcating 
self-denial, and the daily taking up the cross, in fol- 
lowing him^ — involves the highest advantage. It is 
the wholesome discipline, by vrhich we lose our own 

^ Compare the same acknowledgment. Rom. vii. 12. connected 
with similar delight, 22. ^ John vi. 60. 

3 Acts iii. 19. Luther sa3's, the practice of repentance was ever 
sweeter to him, after hearing the expression of an old divine — 
' that is kind repentance, which begins from the love of God.' 

^ See David's lively expression of gratitude — first to his God — 
then to the instrument employed by him (Abigail) — in restraining 
him from the gratification of most unjustifiable revenge. — 1 Sarn, 
XXV. 32, 33. ^ Lukeix. 23. 

F 5 



106 



EXPOSITION OF PSALM CXIX. 



perverse will ; the power of sin is restrained ; the 
pride of the heart humbled ; atid our real happiness 
fixed upon a solid and permanent basis. So that, 
whatever dispensation some might desire for break- 
ing the precept without forfeiting the promise^ the 
Christian blesses God for the strictness, that binds 
him to a steady obedience to his will. To him it 
is grievous, not to keep it, but to break it. A 

longing therefore *^ after the precept s,^^ marks the 
character of a child of God ; and may be considered 
as the pulse, by which the health — if not the life — of 
the soul may be ascertained. 

There are indeed times, when the violence of temp- 
tation, or the paralyzing effect of indolence, hide the 
movements of the hidden man of the heart.'* And 
yet even in these gloomy hours, when the mouth is 
shut, and the heart dumb, before God — so troubled 
that it cannot speak ''^ — even then acceptable incense 
is ascending before the throne of God. We have a 
powerful Intercessor helping our infirmities" — inter- 
preting our desires, and crying from within, with 
groanings that cannot be uttered ; ^ yet such as, being 
indited by our Advocate within, and presented by our 
Advocate above, ^ are most consoling earnests of their 
fulfilment. He will fulfil the desire of them that 
fear him : he also will hear their cry, and will save 
them.''' 

But the most fervent longings of a child are so dis- 
proportioned to their grand object, that they must 
ever be accompanied with more earnest supplications 
for quickening grace. Idle confessions and heartless 
complainings become not his character, and bring no 
supply for his need. Let him bewail his own compa- 

1 Psalm Ixxvii. 4. 2 Rom. viib 26. 

3 Heb. ix. 24. Rev. viii. 3, 4. ^ Psalm cxlv. 18. 



VERSE 40. 107 

rative deadness, and besiege the mercy-seat with 
incessant importunity. ^ ^'Quicken me in thy righ- 
teousness,^^ ' I plead thy righteousness — thy righteous 
promise for the reviving of my spiritual life. I long 
for more lively apprehensions of thy spotless righ- 
teousness. Oh ! let it invigorate my delight, my obe- 
dience, my secret communion, my Christian walk and 
conversation.' Such longings poured out before the 
Lord for a fresh supply of quickening grace, are far 
ditferent from the desire of the slothful, which kili- 
eth him,'' 2 and will not be forgotten before God. 

Delight thyself in the Lord ; and he shall give thee 
the desires of thine heart." ^ O for a more enlarged 
expectation, and for a more abundant vouchsafement 
of blessing ! 

But it may be asked— What weariness in, and 
reluctancy to, duties is consistent with the principle 
and exercise of grace ? Where it is only in the mem- 
bers, not in the mind— where it it is only partial, not 
prevalent— where is only occasional, not habitual — 
where it is lamented and resisted, and not allowed — 
and where in spite of its influence the Christian still 
holds on the way of duty — -'^ grace reigns " in the midst 
of conflict, and will ultimately and gloriously triumph 
over all hindrance and opposition. But in the midst 
of the humbling views of sin that present themselves 
on every side, let me diligently inquire — " Have I an 
habitual hungering and thirsting after righteous- 
ness?" And since, at the best, I do but get my long- 
ings increased, and not satisfied ; let heaven be much in 
my heart, where alone T shall be fully satisfied — '' As 
for me, 1 will behold thy face in righteousness; I 
shall be satisfied, when I awake, with thy likeness." ^ 



1 Matt. xi. 12. 
3 Psalm xxxvli. 4. 



2 Prov. xxi. 25. 
^ lb. xvii. 15, 



108 EXPOSITION OF PSALM CXIX. 



PART VI. 

41. Let thy mercies come also unto me, 0 Lord , even 
thy salvation, according to thy word, 

A PRAYER at ail times suitable for a sinner, who 
needs mercy every moment, and has been taught to 
look for it only in the Lord's salvation, Out 
of Christ we know only a God of justice and holi- 
ness. In Christ we behold a just God, and yet 
a Saviour and in salvation, which is nigh 

them that fear him, mercy and truth are met together ; 
righteousness and peace have kissed each other." - 
Therefore general notions of the mercy of God with- 
out a distinct apprehension of his salvation,''^ can 
never be a warrant of faith to a sinner ; and can only 
have their origin in presumption, such as God abhors. 
Can there be any communication of mercy from an 
unknown God ? Can there be any intercourse with 
an angry God ? Acquaint now thyself with him, 
and be at peace ; thereby good shall come unto thee''^ 
— The Lord's mercies, even his salvation,'^ 

This prayer, however, is peculiarly suitable to the 
believer, longing to realize that which sometimes 

through manifold temptations" is clouded to his 
view — his personal and individual interest in the Lord's 
salvation. It is not a distant or general apprehension 
that he needs— Xe^ thy mercies not only be known — 
or reported — Let them be applied — Let them come, so 
that I can say—' This is mine — and rejoice in it.' I 

^ Isa. xlv. 21. 2 Psalm Ixxxv. 9, 10, Comp. Rom. iii. 26. 
, 3 Job xxii. 21. 



VERSE 41. 



109 



see thy salvation come to others. Who needs it more 
than I ? Let it come also unto me — I would not be 
satisfied with description, however accurate. Let it 
come to me. Look thou upon me, and he merciful 
unto me, as thou usest to do to those that love thy 
name. ^'Remember me, 0 Lord, with the favour that 
thou bear est to thy people ; O visit me with thy sal- 
vation ; that I may see the felicity of thy chosen, 
that I may rejoice in the gladness of thy nation, that 
I may glory with thine inheritance." ^ 

Now, are we seeking the assurance of this salvation in 
prayer ? Are we waiting to realize the present power 
of it, saving us from sin — Satan— the world — ourselves, 
and blessing us with all spiritual blessings in Christ 
Jesus?" Should a trial of faith and patience be 
ordained for us, yet in the end we shall doubtless find, 
that God by these dispensations with us has been 
secretly storing us with experience, which will be a 
rich treasury to us throughout our pilgrimage. That he 
has kept us from turning our backs upon his ways, 
when we had no comfort in them, that he has upheld 
us with secret supplies of strength — what is this, but 
the working of his own Spirit within, and the pledge 
that the work shall advance to perfection ? That he 
has enabled us, against all discouragements, to con- 
tinue instant in prayer," is surely an answer to that 
prayer, which in our apprehensions of it had been cast 
out. That in the exercise of waiting upon him, we 
have been restless in the possession of worldly conso- 
lation, is an assurance, that the Lord himself will be 
our soul-satisfying and eternal portion. And who is 
there now in the sensible enjoyment of his love, who 
does not bless that divine wisdom, which took the 
same course with them, that has been taken with us to 
1 Verse 132. Psalm cvi. 4, 5. 



110 



EXPOSITION OF PSALM CXIX. 



bring them to these joys ? When did a weeping- 
seed-time fail of bringing a joyful harvest ? ^ 

But let not the word of promise be forgotten — 
According to thy luord,^'^ — that it shall come fully — 
freely — eternally— to him that waiteth for it. Thou 
meetest him that rejoiceth and worketh righteousness ; 
those that remember thee in thy ways." - The same 
desire of earnestness and faith will again come before 
us — My soul faintetli for thy salvation ; hut I hope 
in thy word.^^'^ Many indeed are satisfied with attain- 
ments far too low in spiritual enjoyments. It is 
comfortless to live at a distance from our Father's 
house, when we might be dwelling in the secret of his 
presence, and rejoicing in the smiles of his love. 

But sometimes, alas ! days, weeks, and even months, 
pass by without any heart-searching inquiries as to the 
reasons of this deprivation. Let us not charge this dull 
and dishonourable state of mind upon the sovereignty 
of the Divine dispensations. Let us rather trace it to 
its true source — want of desire — want of faith — w^ant 
of prayer— want of diligence. Let us be excited to a 
sense of our need of heavenly influence. Let us be 
encouraged by the recollection that earnest prayer will 
bring a sure answer : if not in the immediate fulfil- 
ment of our desires, at least in their enlargement. And 
how can our desires be too large after the mercies 
of God^s salvation I " 

42. So shall I have wherewith to answer him that 
reproacheth me ; for I trust in thy word. 

What is the salvation which he had just been 
speaking of? The whole gift of the mercy of God — 
redemption from sin, death, and hell— pardon, peace, 

^ Psalm cxxvi. 5, 6. ^ Isaiah Ixiv. 5, ^ Verse fl. 



VERSE 42. 



Ill 



and acceptance with a reconciled God—constant com- 
munication of spiritual blessings — all that God can 
^ive or we can want— all that we are able to receive 
here, or heaven can perfect hereafter. Xow if this 

comes to us'^ — comes to our hearts — surely it will 
furnish us at all times with *^ a/z answer to him that 
reproacheth us,'' The world cast upon us the reproach 
of the cross — What profit is there to walk mourn- 
fully before the Lord of Hosts ? i What is there to 
counterbalance the relinquishment of pleasure, esteem, 
and worldly comfort ? The professor can give no 
answer. He has heard of the Lord's salvation. But 
he has no apprehensions of it. It has never come to 
him. The believer is ready with his ansiver — ' I have 
found in the Lord's salvation, pardon and peace — not 
as the world giveth" — and such as the world cannot 
take away. Here therefore do I abide— finding it 
my happiness not to live without the cross — and testi- 
fying in the midst of abounding tribulation that there 
are no comforts like Christ's comfort.' This was 
David's ansiver, when family trials v»ere probably an 
occasion of reproach. ^' Although my house he not so 
with God, yet he hath ynade icith me an everlasting 
covenant, ordered in all things and sure ; for this is 
all my salvation and all my desire. " ° 

But there is a far heavier reproach than that of the 
world — when the grand accuser injects hard thoughts 
of God — when he throws our guilt and unworthiness — 
our helplessness and difficulties in our face. And how- 
severe is this exercise in a season of spiritual desertion ! 
Except the believer can stay his soul upon a God 
that hideth himself as the God of Israel the Saviour,"^ 
he is unprepared with an answer to him that re- 
proacheth him. Such appears to have been Job's 

1 Mai. iii. 14. - 2 Sam. xxiii. 5. Isa. xlv, 15. 



112 EXPOSITION OF PSALM CXIX. 

condition,^ and Heman's,^ not to speak of many of 
the Lord's most favoured people, at different stages 
of their Christian life. Most important therefore is it 
for us to pray for a realizing sense of the Lord's 
me7'cies — even of his salvation — not only as necessary 
for our peace and comfort— but to garrison us against 
ever}^ assault, and to enable us to throw down the 
challenge — Rejoice not against me, 0 mine enemy ; 
when I fall, I shall arise; when I sit in darhiess the 
Lord shall be a light unto me^^ Free grace has 
saved me — an unspotted righteousness covers me — an 
Almighty arm sustains me — eternal glory awaits me. 

Who shall condemn ? Who shall separate from the 
love of God which is in Christ Jesus our Lord ? ^ 

Xow for this bold front to our enemies, there is 
nothing wanted beyond the reach of the weakest child 
of God. Xo extraordinary holiness — no Christian 
establishment in experience is needed— nothing but 
simple, humble faith — For I trust in thy word^ 
Faith makes this salvation ours, in all its fulness, and 
almighty power — and therefore our confidence in the 
word^^ will make us ready always to give an answer 
to every one that asketh us a reason of the hope that 
is in us, with meekness and fear."^ Xo weapon 
that is formed against thee shall prosper ; and every 
tongue that riseth against thee in judgment, thou shalt 
condemn. This is the heritage of the servants of the 
Lord ; and their righteousness is of me, saith the 
Lord.^'6 

- Oh ! do we not often fail in Christian boldness by 
the weakness of our apprehensions of the salvation 
of God ? Clear and full evangelical views are indis- 
pensable to the enlivening exercises of our weighty 

^ Job vi. vii. ix. ^ Psalm Ixxxviii. ^ Micah vii. 8. 
^ Rom.viii. 33—39. 1 Peter iii. 15. ^ Isaiah liv. 17. 



VERSE 42. 113 

obligations. Any indistinctness here, from its neces- 
sary mixture of self-righteousness and unbelief, obscures 
the warrant of our personal interest, and therefore 
hinders that firm grasp of the promise, which realizes 
the needful supplies of Divine strength. Much cause 
therefore have we to pray for a spiritual perception 
of the gospel in its freeness and fulness, as well as in 
its holy and heavenly enjoyments. Much need have 
we to use our speedy diligence, without delay — our 
painful diligence, without indulgence — our continual 
diligence, without weariness — that we be not satisfied 
with remaining on the skirts of the kingdom ; that it 
be not a matter of doubt whether we belong to it or 
not; but that, grace being added to grace, '^so an 
entrance may be ministered to us abundantly into ^ 
all its rich consolations and everlasting joys. 



43. And take not the icord of truth utterly out of my 
mouth ; for I have hoped in thy judgments. 

For the sake of the Church and the world, not less 
than for our own sakes, let us give diligence to clear 
up our interest in the Gospel, that *'the joy of the 
Lord may be our strength " in his service. The want 
of personal assurance not only brings a loss in our 
own experience, but a hindrance to usefulness within 
our appointed sphere. Hence our eff*orts are often 
powerless in parrying off the attack of ^' him that 
reproaches us -/^ and our attempts to strengthen the 
weak hands, and confirm the feeble knees ^' ^ of our 
brethren unavailing. At some times the dread of the 
charge of hypocrisy — at other tiipes the absence of 
the only constraining principle — ''the love of 



1 2 Peter i. 5—11. 



2 Isaiah xxxv. 3. 



114 EXPOSITION OF PSALM CXTX. 



Christ " 1 — stops the utterance of the word of truth,^' 
damps our privilege, and obscures our character as a 
witness for our God and Saviour. ^ Justly, indeed, 
might he punish our unfaithfulness in the neglect of 
this spiritual weapon, by forbidding us to speak any 
more in his name ; and therefore in deprecating this 
grievous judgment, the child of God conscious of guilt 
will cast himself at the footstool of mercy — Take 
not the word of truth utterly out of my mouth,'' Not 
only take it out of my heart ; but let it be ready in 
my mouth for a confession of my Master. 

Some of us have known the pain and sorrow, when 
the indulgence of worldly habits and conversation has 
paralyzed our ability to stand up boldly for our God. 
The plea of bashfulness or judicious caution in excuse 
for silence is, however, in many instances, a self- 
deceptive covering for the real cause of restraint— the 
want of apprehension of the mercy of God to the 
soul. All thy works shall praise thee, O Lord ; 
and thy saints shall bless thee. They shall speak of 
the glory of thy kingdom, and talk of thy power; to 
make known to the sons of men his mighty acts, and 
the glorious majesty of his kingdom." ^ Wisdom is 
indeed required to know when, as well as what, to 
speak. There is a time to keep silence, as well as 
a time to speak ^ and ''the prudent shall keep 
silence in that time."^ But it will be always well to 
examine, whether it is our cross to be '' dumb with 
silence" — whether, when we '' hold our peace even 
from good, our sorrow is stirred," and our heart hot 
within us, and the fire burning." ^ Oh ! let '* not the 
word of truth be taken utterly out of our mouth." 

1 2 Cor. V. 14. 2 ggg Isaiah xliii. 10. 

3 Psalm cxlv. 10—13. ^ Eccles. iii. 7. 

^ Amos V. 13. ^ Psalm xxxix. 2, 3. 



VERSE 43c 



115 



If we cannot say all we want of our Saviour, let us 
say all we can. A word spoken in weakness may be 
a word of Almighty power, and a present help to one 
of the Lord's little ones." Many opportunities also 
in our connexions with the world will unexpectedly 
offer, when the heart is wakeful and active to improve 
them. The common topics of earthly conversation 
may furnish a channel for heavenly intercourse ; so 
that our communications even with the w^orld may be 
like Jacob's ladder, whose bottom rested upon the 
earth, but the top reached unto the heavens.^' ^ And 
oh ! what a relief is it to the burdened conscience, if 
but a few words can be stammered out for God, even 
though there are no sensible refreshings of his presence 
upon the soul ! 

But in order that the vjord of truth may come out 
of our mouth, it must be well stored in the heart. 

Out of the abundance of the heart the mouth 
speaketh."2 ^< Let then the word of Christ dwell in 
us richly in all wisdom," ^ ^j^^^ ^ndiy ready for 
every opportunity of usefulness. Let the heart be 
filled with this heavenly treasure. Then will it be 
always inditing a good matter, speaking of the things 
touching the king ; " and then will our tongue be the 
pen of a ready writer."^ This prayer is the same 
confidence of faith that was expressed in the preced* 

^ Gen. xxviii. 12. ' Why do I make any of my visits to any 
of my neighbours, or countenance their visits unto me ? Lord, I 
desire to let fall something, that may be for the good of the com- 
pany ; even, that more maybe known of thee, and done for thee, 
from what passes in it. And when I propose to ingratiate myself 
unto any people by the civilities of conversation, it shall be, that 
I may gain thereby the better advantages to prosecute purposes 
upon them. In conversation, I would especially l?.y hold on all 
advantages to introduce as much as I can of a lo-ely Christ into 
the view of all that I come near unto.'—Cotton Mather, Student 
and Pastor, pp. 74, 75. 

2 Matt. xii. 34. 3 Col. iii. 16. ^ Psalm xlv. 1, 2. 



116 EXPOSITION OF PSALM CXIX. 

ing verse — ''For I have hoped in tJiy judgments''^— 
an acceptable spirit of approach to God, and an 
earnest of the revival of life and comfort in the Lord's 
best time and way. 

44. So shall I keep thy law continually, for ever and 
ever. 

The heaping up of so many w^ords in this short 
verse, appears to be the struggle of the soul to express 
the vehemency of its longings to glorify its Saviour. 
And indeed the Lord's return to us, unsealing the lips 
of the dumb, and putting his word again into our 
mouth, brings with it a fresh sense of constraining 
obligation. This fresh occupation in his praise and 
service is not only our present privilege, but an ante- 
past of our heavenly employment, when the word will 
never more "be taken out of our mouth;*' but we 
shall ''talk of his wondrous works''^ ''for ever and 
ever J'' The defects in the constancy and extent of our 
obedience (as far as our hearts are alive to the honour 
of God,) must ever be our grief and burden ; and the 
prospect of its completeness in a better world, is that 
which renders the anticipation of heaven so delightful. 
There we shall be blest with suitable feelings, and 
therefore be enabled to render suitable obedience — 
even one unbroken consecration of all our powers to 
his work. Then " shall we keep his law continually 
for ever and ever,'' When once we have found 
admittance before the throne of God, we " shall serve 
him day and night in his temple,"^ — without sin — 
without inconstancy — without weariness, — without 
end ! We speak of heaven ; but oh ! to be there ! 



^ Verse 27. 



2 Rev. vii. 15. 



VERSE 44. 117 

To be engaged throughout eternity in the service of 
love to a God of love ! In one day's continuance in 
the path of obedience even here, in the midst of the 
defilement which stains our holiest services, how 
sweetly do the minutes roll away! But to be for 
ever employed for him, in that place, where there 
shall in no wise enter any thing that defileth " ^ — this 
gives an emphasis and a dignity to the heavenly joy, 
which may well stamp it as unspeakable, and full of 
glory. May we not then encourage the hope, that 
the Lord is making us meet for heaven, by the strength 
and constancy of our desires to keep the law of 
God ? " And is it not evident, that heaven itself can 
afford no real delight to one, who feels the service of 
God on earth to be irksome? He stands self-ex- 
cluded by the constitution of his nature, by the 
necessity of the case. He has no heart for heaven, 
no taste for heaven, no capacity for the enjoyment of 
heaven — He that is unjust, let him be unjust stiii ; 
and he that is filthy, let him be filthy still ; and he 
that is righteous, let him be righteous still ; and he 
that is holy, let him be holy still." ^ 

Heavenly, gracious Father ! who and what are we, 
that our hearts should be made the unworthy recipients 
of thy grace ? that our wills should be subdued into 
*Hhe obedience of faith?'* and that we should be 
permitted to anticipate the blessed period, when we 
shall keep thy law continually for ever and ever ? " 
May this prospect realize the happiness of our present 
obedience 1 May he, who has bought us with a 
price " for his glory, reign in our hearts, and live 
upon our lips; that each of us may have his mark 
upon our foreheads — the seal of his property in us, 

1 Rev. sxi. 27. " 1 Peter i. 8. 

2 Rev. xxii. 11. 



118 EXPOSITION OF PSALM CXIX. 

and of our obligation to him — Whose I am, aod 
whom I serve ! " ^ 

45. And I will walk at liberty ; for / seek thy 
precepts. 

It was a fine expression of a heathen — ^ To serve 
God is to reign : ' ^ and certainly David appears to have 
found the liberty of a king in linking his affections 
to the service of God. The precepts of God were not 
forced upon him ; for he sought them^ as the source 
of continual enjoyment. Hear what he says of them — 

More to be desired are they than gold, yea, than 
much fine gold ; sweeter also than honey, and the 
honey-comb. Moreover by them is thy servant warned ; 
and in keeping of them there is great reward.^' ^ The 
way of the Lord, which to the man of the world is 
beset with thorns and briars on every side, to the child 
of God is a way of liberty. Without fear or anxiety, 
in the gladness of his heart and the rejoicing of his 
conscience, he walks on the king's highway. Even 
in seeking these precepts there is liberty " to be 
enjoyed, unknown to the worlding, the sensualist, or 
the professor ; an enlargement of heart, a natural 
motion, like that of the sun in his course, going 
forth as a bridegroom, and rejoicing as a strong man 
to win a race." ^ What must it be, then, to walk in 
the full enjoyment of the precepts of God ? ^' Where 
the Spirit of the Lord is, there is liberty." They 

^ Acts xxvii. 23. 
2 ' In regno vivimus. Deo servare est regnare.' — Seneca. 
When the female martyr Agatha was upbraided, because, being 
descended of an illustrious parentage, she stooped to mean and 
humble offices — 'Our nobility* — she replied — 'lies in this; that 
we are the servants of Christ.* Bp. Sumner's Evidences, pages 
359,360. 

^ Psalm xix. 10, U, ^ Ibid. 5. 



VERSE 45. 



119 



shall sing in the ways of the Lord " ' — for how great 
is his goodness ! how great is his beauty ! " ^ 

Are we then obeying the precepts as our duty, or 
seeking " them as our privilege ? Oh ! beware, lest 
allowed unfaithfulness in any part of your walk with 
God, straiten and cripple your soul. The glow of 
spiritual activity, and the healthfulness of Christian 
liberty, are only to be found in a persevering and 
self-denying pursuit of every track of the ways of 
God. If ye continue in my word, then are ye my 
disciples indeed : and ye shall know the truth, and 
the truth shall make you free. If the Son therefore 
shall make you free, ye shall be free indeed." ^ To 
have the whole stream of all our thoughts, actions, 
motives, desires, affections, carried in one undivided 
current towards God, is indeed most delightful evi- 
dence of the complete and unrestrained influence of 
love upon our hearts. 

There will often be considerable difficulty in sup- 
pressing the corrupt and rebellious inclinations of the 
natural mind ; but as long as indulgence is denied, 
conflict excited, and resistance maintained in the 
constant endeavour to " bring every thought into 
captivity to the obedience of Christ,^ — our liberty 
is established, even where it is not always enjoyed. 
Every fresh chain by v/hich we bind ourselves to the 
Lord, makes us feel more free.^ While, then, they 
that promise us liberty are themselves the servants 
of corruption," ^ O let us live as the children of God 
— the heirs of the kingdom — grateful,— free, — blood- 
bought souls — remembering the infinite cost at which 
our liberty was purchased, and the moment of infinite 

^ 2 Cor. iii. 17. Psalm cxxxviii. 5. ^ Zech. ix. 17. 

3 John viii. 31, 32, 36. ^ 2 Cor. x. 5. 

^ Jugum Christi non deterit, sed honestat colla. Bernard. 
^ 2 Peter ii. 19- Compare John viii. 34. 



120 EXPOSITION OF PSALM CXIX. 

peril when we were saved. When the flesh was weak, 
and the law weak through the flesh," ^ and no 
resolutions that we could make or perform, could 
extricate us from the yoke of sin — then it was that 
Christ both died, and rose, and revived, that he 
might be Lord both of the dead and living." ^ 
are ''delivered from the hand of our enemies, that 
v^e might serve him without fear." ^ And then indeed 
do we '' walk at liberty " in the way of his precepts,'^'' 
when we ''break the bands" of all other lords 
" asunder," and consecrate ourselves entirely to his 
service. " 0 Lord our God, other lords beside thee 
have had dominion over us ; but by thee only will we 
make mention of thy name,^^"^ 

46. / will speak of thy testimonies also before kings, 
and will not be ashamed, 

" Liberty in walking'^ in the Lord's ways will 
naturally produce boldness in speaking of them. 
Compare the conduct of the three unshaken witnesses 

J Rom. viii. 3. ^ ibid.xiv. 9. ^ Luke i. 74. 

Isa. xxvi. 13. An incident in the history of ancient Rome 
may furnish an illustration of that full liberty and entireness of 
heart, which forms the act of acceptable surrender to the Lord. 
When the people of CoUatia were negociating an unconditional 
capitulation to the Romans, Egerius, on the part of the Romans, 
inquired of the ambassadors — ' Are ttie people of Collatia in their 
own power ? ' When an affirmative answer was given, it v;as next 
inquired — ' Do you dehver up yourselves — the people of Collatia — 
your city, your fields, your waters, your boundaries, your temples, 
your utensils, all your property, divine and human, into my power 
and the power of the Roman people? * ' We surrender all' ' And 
so,' said he, ' I accept you.' — Livy, Book i. Such may m}" sur- 
render be to the Lord. Disentangled from every other yoke, under 
no bonds that ought to bind me. Lord, I offer myself, and all that 
belongs to me, without exception or reserve, at thy feet, " But 
who am I, that 1 should be able to offer so willingly after this sort ? 
For all things come of thee, and of thine own have I given thee." 
1 Chron. xxix. 14. 



VERSE 46. 



121 



of the truth before the Babylonish monarch. ^ Mark 
the difference of the spirit displayed by the Apostles, 
and especially by Peter, before and after the day 
of Pentecost.- Look at Stephen before the council,^ 
and Paul before Felix,^ Pestus,^ and Agrippa.^ 

God had not given to them the spirit of fear; but 
of power, and of love, and of a sound mind." 7 In 
this spirit we find the great Apostle testifying of him- 
self — I am ready to preach the Gospel to you that 
are at Rome also," — at the metropolis of the world, in 
the face of all opposition and contempt, and at the 
imminent hazard of my life — *^ jpor," says he, I am 
not ashamed of the Gospel of Christ, In the same 
determination of soul, he exhorts his dear son in the 
faith — Be not thou ashamed of the testimony of the 
Lord, nor of me his prisoner." 9 With how many does 

the fear of man bring a snare ! ' Many a good 
soldier has faced the cannon's mouth with undaunted ^ 
front, and yet shrunk away with a coward's heart from 
the reproach of the cross, and been put to the blush 
even by the mention of the Saviour's name. Far 
better— the Son of man strengthening you '^ — to brave 
the fiery furnace or the den of lions in his service, 
than, like Jonah, by flinching from the cross, incur 
the sting of conscience and the frown of God." 

Professing Christians ! are we ready to bear our 
testimony for Jesus, when the sneer and ridicule of the 
ungodly are to be encountered ? We have not to face 
the enmity of kings We are not likely to be 

1 Daniel iii. 16—18. 
2 Contrast Matt- xxvi. 56, 69, 75, with Acts ii. iii. iv. v. We can 
scarcely believe that the same persons are alluded to. But the expla- 
nation of the difficulty had been given by anticipation. John vii. 39. 
2 Acts vi. vii. 4 Ibid. xxiv. s ibid. xxv. 

6 Ibid. xxvi. 7 2 Tim. i. 7. ^ Rom. i. 15, IG. 

9 2 Tim. i. 8. pj-Q^. xxix. 25. 

" Daniel iii. 16—18 ; vi. 16—22. with Jonah i. I — 15, 
G 



122 EXPOSITION OF PSALM CXIX. 

brought before kings and rulers for the Son of Man's 
sake/'i Yet Divine help and strong faith are not 
less needed by us in withstanding the enmity of a 
prejudiced relative or scornful neighbour. Young 
people ! you are perhaps in especial danger of being 
ashamed of your Bible, your religion, your Saviour. 
You may be brought under the snare" of " fear of 
man," and be tempted to compromise your religion, 
and to sacrifice your everlasting all from a dread of 
the reproach of Christ." But remember him, who 
for your sake before Pontius Pilate witnessed a good 
confession ; " 2 ^nd will the dread of a name restrain 
you from sharing his reproach, and banish the obliga- 
tions of love and gratitude from your hearts ? Have 
you forgotten, that you once owned the service of 
Satan ? and will you not be bold for Christ, as you 
were for him ? Were you once glorying in your 
shame ? " and will you now be ashamed of your glory ? 
Oh ! remember who hath said — Whosoever shall be 
ashamed of me and of my words in this adulterous 
and sinful generation, of him also shall the Son of 
Man be ashamed, when he cometh in the glory of his 
Father with the holy angels." ^ Think much and 
often of this word. Think on this day. Think on 
the station of the fearful and unbelieving" on the 
left hand on that day. Think on their eternal doom ; ^ 
and pray and tremble for yourselves. If you are sincere 
in your determination, and simple in your dependence, 
then will the *^ love of Christ constrain you,"^ not to a 
cold, calculating, reluctant service ; but to a confession 
of your Saviour, bold, unfettered, and ''faithful even 
unto death." ^ Every deviation from the straight path 



* Luke xxi. 12. Mark xiii. 9. 
3 Mark\iii. 38, 
^ 2 Cor. V. 14. 



2 1 Timothy vi. 13. 
4 Rev. xxi. 8. 
s Rev ii, 10. 



VERSE 47. 



123 



bears the character of being ashamed of Christ. How 
much have you to speak in behalf of his testimonies, his 
ways, his love ! When in danger of the influence of the 
fear of man, look to him for strength. He will give to 
you— as he gave to Stephen — '' a mouth and wisdom, 
which all your adversaries shall not be able to gainsay 
or resist."^ Thus will you, like them, be strengthened 
*'to profess a good profession before many witnesses.'' 2 

47. And I will delight myself in thy commandments, 
which I have loved. 

It is but poor comfort to the believer to be able 
to talk well to others upon the ways of God, and 
even to '' bear the reproach*' of his people, when his 
own heart is cold, insensible, and dull. He longs 
for delight in these ways; and he shall delight 
in them. And why do we not more boldly use the 
language of faith, and say — '' / will delight myself 
in thy commandments ? " That which is the burden 
of the carnal heart is the delight of the renewed soul. 
The former '' is enmity against God; and therefore 
is not, and cannot be, subject to his law.''^ The 
latter can delight in nothing else. If the gospel 
separates the heart from the delights of a sinful world, 
it is only to make room for delights of a more elevated, 
satisfying, and enduring nature. ^ Satan indeed gene- . 
rally baits his temptations with that seductive witchery, 
which the world calls pleasure. But has he engrossed 
all pleasure into his service ? Are there no pleasures 

^ Luke xxi. 15, with Acts vi. 10. 
2 1 Tim. vi. 12. 3 Romans viii. 7. 

^ ' Delectationes non amittimus, sed mutamus' — was the ex- 
pression of one of the ancients. '1 live a voluptuous life/ said 
the excellent Joseph Alleine to his wife, ' but it is upon spiritual 
dainties, such as the world know not, nor taste not of.' 

G 2 



124 



EXPOSITION OF PSALM CXIX. 



besides the pleasures of sin ? Can the ways of the 
Lord promise nothing but difficulty and trial ? What 
means then the experience of him, who could rejoice 
in them, as much as in all riches/' and who loved 
them above gold, yea, above fine gold ? ^ The mar- 
row and fatness of our Father's house is surely a most 
gainful exchange for the husks of the " far country."^ 
The joy of the saint is not that false, polluted, deadly 
joy, which is all that the worldling knows, and all that 
he has to look for ; but it flows spontaneously from 
the fountain of living waters through the pure channel 
of ^' the word of God, which liveth and abideth for 
ever.'* Nay, so independent is it of any earthly spring, 
that it never flourishes more than in the desolate wil- 
derness, or the sick-bed solitude ; so that, although 
the fig-tree shall not blossom, neither shall fruit be 
in the vines, yet we will rejoice in the Lord, we will 
joy in the God of our salvation."^ The world see 
what religion takes away, but they see little of what 
it gives ; ^ else, instead of pitying our folly, they 
would reproach their own blindness. Thus saith 
the Lord God, Behold, my servants shall eat, but ye 
shall be hungry : behold, my servants shall drink, but 
ye shall be thirsty : behold, my servants shall rejoice, 
but ye shall be ashamed: behold, my servants shall 
sing for joy of heart, but ye shall cry for sorrow of 
Jieart, and shall howl for vexation of spirit. '^^ 

Acceptable obedience must however flow from love, 
and be accompanied with a measure of delight,^' 
And surely at the very time that we are abhorring 

1 Verses 14, 127. ^ L^i^g ^v. 13—24. s Hab. iii. 17, 18. 

^ Cyprian in one of his Epistles (ad Donat.) mentions the great 
difficuity he found in overcoming the false view of the gloorn 
of religion — little suspecting that the cause of the gloom was in 
himself— not in the gospel. But this is explained, Matt vi. 23. 
^ Isaiah Ixv, 13, 14. 



VERSE 47. 



125 



ourselves in dust and ashes before our God, we have 
every reason to delight in his coynmandments ; and 
it cannot be entirely right with us, until something 
of this delight is felt and enjoyed. But do we com- 
plain of the dulness of our hearts, that restrains the 

joyous ijleasure in the commandments of God '"^ 
Let us seek for a deeper impression of redeeming love. 
This will be the spring of grateful obedience and holy 
delight. Let us turn our complaints into prayers, 
and the Lord will quickly turn them into praises. 
Let us watch against every thing, that would intercept 
our communion wdth Jesus. Distance from him must 
be accompanied with poverty of spiritual enjoyment— 

They shall he abundantly satisfied with the fatness 
of thy house ; and thou shalt make them drink of the 
river of thy pleasures. For with thee is the fountain 
of life ; and in thy light shall we see light,'' ^ ^ 

48. My hands also tvill I lift up unto thy command- 
ments, luhich I have loved; ojid I will meditate hi 
thy statutes. 

Scarcely any expression seems to be equal to set 
forth the fervency of David's love and delight in the 
ways and word of God. Here we find him lifting 
up his hands^^ with the gesture of one, who is longing 
to embrace the object of his desire with both hands 
and his whole heart. ^ Perhaps also in lifting up 
his hands unto the commandments,'^^ he might mean 
to express his looking upward for assistance to keep 
them, and to live in them.'^ But how humbling this 
comparison with ourselves ! Alas ! how often, from 
the neglect of this influence of the Spirit of God, do 

^ Psalm sxxv. 8, 9. ^ See Ibid, cxiiii. 6. 

See Ibid, xxviii. 2. 



126 EXPOSITION OF PSALM CXIX, 

our hands hang down/' instead of being ** lifted 
up^^ in these holy ways ! We are too often content 
with a scanty measure of love, going from day to day 
without any sensible hungering and thirsting after 
righteousness ; " neither able to pray with life and 
power, nor to hear with comfort and profit, nor to do 
good and to communicate " with cheerfulness, nor to 
meditate with spiritual delight, nor to live for God with 
zeal and interest, nor to anticipate the endurance of the 
cross with unflinching resolution— the soul being equally 
disabled for heavenly communion, or active devoted- 
ness. Oh ! let us beware of looking for ease under 
the power of this deadening malady. Let us rather 
struggle and cry for deliverance from it. Let us sub- 
scribe ourselves before God as wretched, and helpless, 
and guilty. Let us encourage ourselves before him 
with the thought, that he can look upon us and revive 
us. Let us take hold upon his covenant," and 
plead, that he will look upon us. Let us put him 
in remembrance of the glory of his name, which is 
much more concerned in delivering us out of this 
frame, by his quickening and enlivening grace, than 
in leaving us, stupid, corrupt, and carnal, in it. Pro- 
fessor ! awake ; or beg of the Lord to awaken you ! 
For if your cold sleeping heart is contented with the 
prospect of a heaven hereafter, without seeking for a 
present foretaste of its blessed enjoyments, it may be 
a very questionable matter whether heaven will ever 
be yours. 

Delight, however, will exercise itself in an habitual 
meditation in the statutes,'^ The breathing of the 
heart will be — O how love I thy law I it is my 
meditation all the day'''^ It is in holy meditation 



^ See Psalm i. 2. 



2 Verse 97. 



VERSE 48. 



127 



on the word of God, that all the graces of the Spirit 
are manifested. What is the principle of faith, but 
the reliance of the soul upon the promises of the word ? 
What is the sensation of godly fear, but the soul 
trembling before the threatenings of God ? ^ What 
is the object of hope, but the apprehended glory of 
God? What is the excitement of desire or love, but 
longing, endearing contemplations of the Saviour, and 
of his unspeakable blessings ? Hence we can scarcely 
conceive of the influence of grace separated from 
spiritual meditation on the word. It is this which, 
under the teaching sought from above, draws out its 
hidden contents, and exhibits them to the soul, as the 
objects, upon which the principles and affections of 
the Divine life are habitually exercised. Not that any 
benefit can be expected from meditation, even upon 
the word of God, as an abstract duty. If not closely 
joined and mixed with prayer, it will degenerate into 
dry speculative study. If not applied to some dis- 
tinct practical purpose, it will be unedifying in itself, 
and unsatisfactory for the important ends designed by 
it — the discerning of the mind of God, and feeding 
upon the rich provision of the gospel. 

Let it be a matter of daily inquiry— Does my read- 
ing of the word of God furnish food for my soul — 
matter for prayer— direction for conduct ? Scriptural 
study, when entered upon in a prayerful spirit, will 
never, like many other studies, be unproductive. The 
mind that is engaged in it, is fitly set for bearing 
fruit : it will bring forth fruit in due season.*' 2 
Meditation kindles love, as it is the effect of love — 
" While I was musing, the fire burned." ^ " Whoso 
looketh into the perfect law of liberty, and continueth 



1 Verse 120. 



2 Psalm i. 2, 3. 



3 Ibid, xxxix. 3. 



128 EXPOSITION OF PSALM CXIX, 

therein, this man is blessed in his deed," ^ But let 
us take heed, that the root of religion in the soul is 
not cankered by the indulgence of secret sin. The 
largest supply of Christian ordinances will fail to 
refresh us, except the heart be kept right with God 
in simplicity of faith, love, and diligence in the service 
of Christ, 

^ James i. 25. 



VERSE 49. 



129 



PART VII. 

49. Remember the word unto thy servant^ upon which 
thou hast caused me to hope. 

What is faith ? It is confidence, or hope in God's 
word. This is not the natural growth of the soil. It 
is the work of God. It is he that causeth us to hope. 
He has not forgotten "—he cannot forget— his 
*^ word, upon ichich he causes his servants to hope.^' 
But he permits — nay commands — them to remind him 
of it, in order to exercise their sincerity, earnestness, 
faith, and patience. Indeed though he has ^'caused 
us to hope in his word,^' yet oftentimes, hope de- 
ferred maketh the heart sick."^ Still, however, let 
us constantly plead the promises of a faithful God 
at the throne of grace — *^ Remember the ivord unto 
thy servant/^ Indeed the proper use to be made of 
the promises, is to furnish arguments, wherewith 
to fill our mouths, when we order our cause before 
God.'' ' And when thus pleaded with the earnestness 
and humility of faith, they will be found to be the 
blessed realities of unchanging love. 

Besides — Have you not found, Christian reader, 
some word of God made especially precious to your 
soul, as illustrated in the daily occurrences of Provi- 
dence, or applied by the immediate power of the Spirit ? 
Such words are thus made your own ; and most im- 
portant is it to you to lay them up in your heart 
against some future time of trial, when you may bring 

i ProY. xiii. 12. ^ Job xxiii. 4. 

G 5 



130 EXPOSITION OF PSALM CXIX. 



them before your God, and put him in remem- 
brance ^'i of them. Now let us apply this prin- 
ciple and exercise of faith to the invitations of the 
Gospel. Have you not often been arrested by such a 
Vi^ord as this — Him that cometh unto me, I will in 
no wise cast out? ''^ Then do not question your right, 
or neglect to plead it as a coming sinner—' Lord, J 
hope in this thy word — I believe that it is of thine own 
Spirit that I do hope in it-—'^ Thou hast caused me to 
hope " in it. " Remember this word unto thy servant,''*' 
Thus does prayer form the promise of God into a pre- 
vailing argument, and send it back to heaven in the 
exercise of faith ; nothing doubting, but that it will be 
verified in God's best time and way.^ 

Again — If you have ever found power in God's 
word against any besetting sin, it will surely be an 
encouragement, when again beset by the temptation, 
to look to the same source for help. *' He who hath 
delivered, doth deliver, and will even to the end de- 
liver."^ He hath done great things for you" — And 
is not this an earnest of more? ''Because thou hast 
been my help, therefore under the shadow of thy wings 
will I rejoice."^ Faith is not trusting what the eye 
sees, but what the word promises. And thus, may 
you — Believer— at any time confidently receive a 
promise as the distinct message to your soul, where you 
are conscious of a readiness to receive the whole word 
as the rule of your life. Oh ! does it not set an edge 
upon your prayers to eye a promising God, and to 

^ Isaiah xliii. 26. ^ John vi. 37. 

3 We may observe Jacob making precisely this use of the word 
of promise to great advantage, at a time of personal extremity. 
Gen. xxxii. 9, 10, 12, with xxxi. 3, 13, xxviii. 13 — 15. — Was not 
this in fact pleading — Remember the word unto thy servant, upon 
which thou hast caused me to hope?'* Compare also verse 38 of 
this Psalm. 

2 Cor. i. 10. 5 Psalm Ixiii. 7. 



VERSE 50. 



131 



consider his promises — not as hanging in the air, 
without any definite direction or meaning, but as 
individually spoken and belonging to yourself as a 
child and servant of God ? ^' Remember the word unto 
thy servant,'' Indeed this is the experience and com- 
fort of the life of faith. This unfolds the true secret 
of living to God. And this will end at last with the 
honourable death-bed testimony— Behold, this day 
f am going the way of all the earth : and ye know in 
all your hearts and in all your souls, that not one thing 
hath failed of all the good things, which the Lord your 
God spake concerning you ; all are come to pass unto 
you; and not one thing hath failed thereof." ^ 

50. This is my comfort in my affliction ; for thy uord 
hath quickejied me, 

David was encouraged to plead the word of promise 
in prayer, from the recollection of its comfort in 
his affliction,^^ Never indeed are we left un- 
supported in such a time, or called to drink a cup 
of unmingled tribulation. In the moments of our 
bitterest sorrow, how are we compelled to stand amazed 
at the tenderness, which is daily and hourly exercised 
towards us ! Whatever our affliction may be, we need 
never be at a loss for some word exactly suited to it, 
and which we could not have understood without it ; 
and a word'' thus spoken in due season, how good 
is it!"- One word of God, sealed to the heart, in- 

^ Joshua xxiii. 14. 
^ Prov. XV. 23. ' I will shew you a privilege that others want, 
and you have in this case. Such as are in prosperity, and are 
filled with earthly joys, and increased with children and friends ; 
though the word of God is indeed written for their instruction, 
yet to you who are in trouble, and from whom the Lord hath 
taken many children, and whom he hath otherwise exercised, 
there are some chapters, some particular promises in the word 



132 



EXPOSITION OF PSALM CXIX. 



fuses more sensible relief, than ten thousand words 
of man. When therefore the word assures us of the 
presence of God in affliction ; ^ of the continued pity 
and sympathy of the Lord in his most severe dis- 
pensations ; ^ and of their certain issue to our ever- 
lasting good ;3 must not we say of the word—-'' This 
is our comfort in our affliction ? " And how is it the 
channel, in which the Saviour's love streams forth on 
every side ; imparting life, refreshment and strength to 
those, who but for this comfort would have ^* fainted," ^ 
and perished in their affliction! This indeed was 
the end, for which the scriptures were written ; ^ and 
such power of consolation have they sometimes ad- 
ministered to the afflicted saint, that tribulation has 
almost ceased to be a trial, and the retrospect has been 
the source of thankful recollection. 

But those only, who have felt the quickening power 
of the word, can realize its consolations. Be thank- 
ful, then. Reader, if, when dead in sins, it quickened 
you;'^'^ and, when sunk in trouble, once and again it 
has revived you .8 Yet think not, that it is any innate 
power of its own, that works so graciously for you. 
No. The exhibition of the Saviour is the spring of 
life and consolation. It is because it " testifies of 
him"9— the consolation of IsraeP^—'^ afflicted in 
all afflictions " — and never failing to uphold with 

of God, made in an especial manner, which would never have 
been yours, so as they now are, if you had had your portion in 
this world like others. It is no small comfort that God hath 
written some scriptures to you, which he hath not to others. 
Read these, and think God is like a friend, who sendeth a letter 
to a whole house and family, but who speaketh in his letter to 
some by name, that are dearest to him in the house.' Ruther- 
ford's Letters. 

^ Isa. xliii. 1,2. ^ Exodus iii. 7. ^ Rom. viii. 28. 

^ Psalm xxvii. 13. ^ Verse 92. ^ Rom. xv. 4. 

7 James i. 18. 1 Peter i. 23. ^ Verses 81, 82. 

3 John V. 39. Luke ii. 25. Isa. Ixiii. 9. 



VERSE 51. 



133 



grace sufficient for us.'^^ It is not, however, the 
word without the Spirit, nor the Spirit generally 
without the word ; but the Spirit by the word — first 
putting life into the word,- and then by the word 
quickening the soul. The word then is only the 
instrument. The Spirit is the Almighty agent. 
Thus the work is the Lord's ; and nothing is left 
for us, but the exercise of self-renunciation, and the 
song of praise. 

51. The proud have had me greatly in derision : yet 
have I not declined from thy law. 

The scorn of an ungodly world is one of the affiic- 
Hons, which realize to us the comfort of the word. 
And this is a trial from which no exemption is to be 
expected — " All that will live godly in Christ Jesus 
shall suffer persecution." 3 Xot even David — though 
a king — a man of wisdom and prudence, and therefore 
not likely to provoke unnecessary offence, and whose 
character and rank might be expected to command 
respect — not even was he shielded from the derision 
of the proud on account of the profession and service 
of his God. Thus it ever was, and ever will be. 
Faith in the doctrines of Christ, and conformity to the 
strict commandments of the gospel, must expose us 
to the taunts of the unbeliever and the worldling. 
Yet, where the heart is right v/ith God, the derision 
of the proud,'''' instead of forcing us to decline from 
the law of God,^' will strengthen our adherence to it. 
David answered the bitter derision of Michal with a 
stronger resolution to abide by his God — I will yet 
be more vile than thus."^ He counted it his glory, 

1 2 Cor. xii. 9. ^ John vi. 63. 

3 2 Tim. iii. 12. ^2 Sam. vi. 20—22. 



134 EXPOSITION OF PSALM CXIX. 

his duty, his joy. None however but a believer 
knovrs v^bat it is to bear this cross ; and none but a 
real believer can bear it. It is one of the touchstones 
of sincerity, the application of v^^hich has often been 
the means of separating the precious from the vile," 
and has unmasked the self-confident professor to his 
own confusion. Oh ! how many make a fair profes- 
sion, and appear good soldiers of Jesus Christ," 
until the hour of danger proves them deserters, and 
they reap only the fruits of their self-confidence in 
their own confusion. 

It is, therefore, of great importance to those who 
are just setting out in the warfare to be well-armed 
with the word of God. It kept David stedfast amidst 

the derision of the proud ; " and it will keep young 
Christians from being frightened or overcome by the 
sneer of an ungodly world. But that it may dwell 
in us richly in all wisdom,'^ and be suited to our own 
case, it will be well under circumstances of reproach 
to acquaint ourselves with the supporting promises and 
encouragements to sufferers for righteousness' sake.^ 
Above all, the contemplation of the great sufferer 
himself— meeting this poignant trial in meekness, ^ 
compassion, and prayer^ — will exhibit ''a refuge 
from the storm, and a shadow from the heat, when 
the blast of the terrible ones is as the storm against 
the wall." ^ The mere professor knows not this 
refuge ; he possesses not this armour; so that, when 
affliction or persecution arise th for the word's sake, 

1 Col. iii. 16. 

2 Such as the benediction of the Saviour, Luke vi. 22, 23, 
confirmed by the recorded experience of the Lord's most favoured 
servants the Apostles — Acts v. 41. — Paul especially, 2 Cor. xii. 
10 ; Col. i. 24. — the disciples of Thessalonica, 1 Thess. i. 6,--the 
Hebrew Christians, Heb. x. 34. 

2 Psalm xxii. 6—8. Luke xxiii. 35. 1 Peter ii. 23. 
Luke xxiii. 34. ^ Isa. xxv. 4. 



VERSE 52. 



135 



immediately he is oiFended." ^ Blessed be God ! 
the weapons of our welfare are drawn from the Divine 
armoury ; and therefore, depending on the grace, and 
following the example, of Jesus, we shall find that 
to suffer is the way to victory — the road to an ever- 
lasting crown. 

52. I remembered thy judgments of old , 0 Lord; and 
have comforted myself. 

The recollections of the Lord's former dealings with 
his people were David's support, while smarting under 

the soourge of the tongue/'- And perhaps few 
subjects of meditation are more fruitful in encourage- 
ment. We are ready to imagine something peculiar 
in our own case, and to think it strange concerning 
the fiery trial which is to try us, as though some 
strange thing happened unto '' us ; ^ but when we 

remember the Lord's judgments of old,^^ with his 
people, we comfort ourselves " in the assurance, that 
*^ the same afflictions are accomplished in our brethren, 
that have been in the world ^ and that as the 
sufferings of Christ have abounded in them, so their 
consolation also abounded by Christ." ^ They always 
encountered the same derision of the proud,'^ and 
always experienced the same support from the faith- 
fulness of their God. We do not probably remember, 
as we ought, the mercy and gracious wisdom of God 
in occupying so much of his written word with the 
records of his judgments of old*''* With some, a 
prominent attention is paid to the preceptive, and 
with others to the doctrinal parts, of revelation — each 
class seeming to forget that the Historical records 



1 Mark iv. 17. - Job v. 21. ^ 1 Peter iv. 12. 

^ Ibid. V. 9. ^2 Cor. i. 5. 



136 



EXPOSITION OF PSALM CXIX. 



comprise a full and striking illustration of both, and 
in this view have always proved most supporting- 
grounds of consolation to the Lord's people. There 
must indeed obviously have been some important 
design in casting so large a portion of the small volume 
of Revelation into an Historical form ; and the design 
that appears throughout is every way worthy of its 
Author. — Whatsoever things were written aforetime, 
were written for our learning ; that we through patience 
and comfort of the Scriptures might have hope ; and 
how admirably adapted the means are to the end, those 
who are most diligent in the search of the Scripture- 
field will bear ample witness. Whoever therefore 
wilfully neglect the historical portion of the sacred 
volume, from the idea of confining their attention to 
what they deem the more spiritual parts of Scripture 
— they show a sad deficiency of spiritual apprehension, 
and deprive themselves of most valuable instruction, 
and most abundant comfort. From this view of the 
design of the historical records, it is plain that the 
neglect of them woiUd exclude us from one eminent 
means of increasing ^' patience,'' in the example of 
those, who through faith and patience inherit the 
promises'* — of receiving '^comfort,'' in the experience 
of the faithfulness of God manifested in every age to 
his people and of enlivening our hope," in marking 
the happy issue of the patience of the saints," and 
the heavenly support administered unto them.^ So 
far, therefore, are we from being little interested in 
the scriptural records of past ages, that it is evident, 
that the sacred • historians as well as the prophets, 

^ Romans xv. 4. 
- In this view, the recollection of the Lord's judgments of old 
'* puts a new song into the mouth" of the Church of " thanks- 
giving unto her God." Isaiah xxv. 1 — 4. 



VERSE 52, 



137 



ministered not unto themselves, but unto us, the 
things which are now reported,'^ ^ 

Let us select one or two instances as illustrative 
of this subject. Why were the records of the deluge, 
and of the overthrow of the cities of the plain pre- 
served, but as exhibitions to the church, that the 
Lord " — the Saviour of Xoah, the eighth person, and 
the deliverer of just Lot — knoweth how to deliver 
the godly out of temptations, and to reserve the unjust 
unto the day of judgment to be punished What 
a source of '^comfort'" then to the tempted people 
of God are the '^remembrances of these judgments 
of old ! And if we instance the wonderful history of 
the overthrow of the Egyptians, and the consequent 
deliverance of God's ancient people, we may continu- 
ally observe the church recollecting this interposition 
as a ground of assurance, that under similar circum- 
stances of trial, the same illustrious displays of Divine 
faithfulness and love may be confidently expected. 
She looks back upon what has been done by the arm 
of the Lord in ancient days, and in the generation of 
old," as the pattern of what the Lord ever would be, 
and ever would do, for his purchased people. ^ Thus 
also God himself recalls to our mind this overthrow 
and deliverance as a ground of present encouragement 
and support — According to the days of thy conmig 
out of the land of Egypt will I show unto him mar- 
vellous things " ^ — and the Church echoes back this 
remembrance in the expression of her faith, gratitude, 
and expectation for spiritual blessings — He will 
subdue our iniquities ; and thou luilt cast all their sins 
into the depths of the sea."^ Such is the interesting 



1 1 Peter i. 12. ^ o Peter ii. 5—9. 

3 Isaiah li. 9—11. Micah vii. 15. 

^ Ibid. 19. 



138 EXPOSITION OF PSALM CXIX. 

use that may be made of the historical parts of Scrip- 
ture. Such is the comfort ""^ to be derived from the 

remembrance of the Lord's judgments of old ! 
And is not the recollection of his ^'judgments of old " 
with ourselves, productive of the same support ? Does 
not the retrospect of his dealings with our own souls 
serve to convince us, that '^all his paths are mercy 
and truth ? " i The assurance is therefore warranted 
alike by experience and by Scripture, — We know 
that all things work together for good to them that 
love God, to them who are the called according to 
his purpose.'' 2 

53. Horror hath taken hold upon me, because of the 
wicked that forsake thy laio. 

The remembrance of the Lord^s judgments of old, 
while it brings comfort to his people as regards them- 
selves, stirs up a poignancy of compassionate feeling 
for the ungodly. And indeed to a feeling and reflect- 
ing mind, the condition of the world must excite com- 
miseration and concern ! A whole world lying in 
wickedness !" 3 lying therefore in ruins! the image 
of God effaced ! the presence of God departed ! 
^'Horror hath taken hold of me/" to see the laio of 
Him, who gave being to the world, so little regarded ! 

xxiiexXj forsaken ! So much light and love shining 
from heaven in vain ! The earthly heart cannot endure, 
that any restraint should be imposed ; much less that 
any constraint, even of love, should be employed to 
change its bias, and turn it back to its God. Are you 
then a believer ? then will you be most tender of the 
honour of the law of God. Every stroke at his law 



^ Psalm XXV. 10. ^ Romans viii. 28. 

3 1 jQi^n V. 19. 



VERSE 53. 



139 



you will feel as a stroke at your own heart. Are you 
a believer ? then will you consider every man as your 
brother; and weep to see so many of them around 
you, crowding the broad road of destruction, and 
perishing as the miserable victims of their own deceiv- 
ings. The prospect on every side is, as if God were 
cast down from his throne, and the creatures of his 
hand were murdering their own souls. 

But how invariably does a declining state — a 
languor respecting our own eternal interests — affect 
the tenderness of our regard for the honour of our 
God ; so that we can look at the vAcked that 
forsake God's law " with comparative indifference 
and unconcern ! Awful indeed is the thought, that 
it ever can be with us a small matter, that multi- 
tudes are sinking ! going down into perdition ! with the 
name of Christ — under the seal of baptism — partakers 
of the means of gospel grace — yet perishing ! Not 
indeed that we are to yield to a feeling of ''horror'''' 
that would paralyze all our powers of exertion on 
their behalf. For do we owe them no duty — no 
prayer — no labour ? Shall we look upon souls hurry- 
ing on with such dreadful haste to unutterable, ever- 
lasting torments ; and permit them to rush on blinded, 
unawakened, unalarmed ? If there is a '' horror to 
see a brand apparently fitting for the fire, will there 
not be a wrestling endeavour to pluck that brand out 
of the fire ? Have we quite forgotten in our own 
case the fearful terrors of an unconverted state — the 
Almighty power of wrath and justice armed against 
us — the thunder of that voice — '' Vengeance belongeth 
unto me, I will recompence, saith the Lord ? " ^ Oh ! 
if the love of the Saviour and the love of souls were 



^ Hebrews x. 30, with Deut. xxxii. 35. 



140 



EXPOSITION OF PSALM CXIX. 



reigning with more mighty influence in our hearts, how 
much more devoted should we be in om' little sphere 
of labour ! how much more enlarged in our supplica- 
tions, until all the kingdom of Satan were subject to 
the obedience of the Son of God, and conquered by 
the force of his omnipotent love ! 

But if the spirit of David, renewed but in part, was 
thus filled with horror in the contemplation of the 
wicked— what must have been the affliction —what the 
intensity of his sufferings—*^ who was holy, harmless, 
undefiled, separate from sinners" ^ — yea, ^' of purer 
eyes than to behold iniquity " ^^Jm-ing thirty-three 
years of continued contact with a w^orld of sin ? 
What shall we say of the condescension of his love 
in wearing the likeness of sinful flesh " ^ — dwelling 
among sinners— yea, receiving sinners, and eating 
with them ! " ^ 

Blessed Spirit! impart to us more of '* the mind 
that was in Christ Jesus ! " that the law of God may 
be increasingly precious in our eyes, and that we may 
be exceedingly jealous for the Lord God of Hosts P* 
Help us, by thy gracious influence, to plead with 
sinners for God, and to plead for sinners with God ! 

54. Thy statutes have been my songs in the house of 
my pilgrimage. 

Come, Christian pilgrim, and beguile your weari- 
some journey heavenward by singing the Lord's 
song in this strange land.'*^'* With the statutes 
of God'^ in your hand and in your heart, you are 
furnished with a song for every step of your way — 
** The Lord is my shepherd ; I shall not want. He 

^ Heb. vii. 26. ^ jj^b, i. 13. Compare Psalm v. 5. 

5 Rom. 3. Luke xv. 2. ^ Psalm cxxxvii. 4. 



VERSE 54. 



141 



maketh me to lie clo^yn in green pastures ; he leadeth 
me beside the still waters. He restoreth my soul ; 
he leadeth me in the paths of righteousness for his 
name's sake. Yea, though I walk through the valley 
of the shadow of death , I will fear no evil ; for thou 
art with me ; thy rod and thy staff, they comfort me. 
Thou preparest a table before me in the presence of 
mine enemies : thou anointest my head with oil ; my 
cup runneth over. Surely goodness and mercy shall 
follow me all the days of my life ; and I will dwell 
in the house of the Lord for ever." ^ How delight- 
fully does this song bring before you Him, who 
having laid down his life for you, engages himself as 
your Provider, your Keeper, your Guide, y^our faithful 
and unchangeable friend ! A song such as this there- 
fore cannot fail to smooth your path, and reconcile you 
to the many inconveniences of the way ; while the 
recollection, that this is only ^- the house of your 
jpilgrbnage'' and not your home; and that ''there 
remaineth a rest for the people of God," - will support 
the exercise of faith and patience to the end. How 
striking the contrast between the ivicked that forsake 
the law, and the ChvisticHi jnlgrim, who makes it the 
subject of his daily song, and the source of his daily 
comfort ! Yes, these same statutes, which are the 
yoke and burden of the ungodly, lead the true servant 
of the Lord from pleasure to pleasure; and, cherished 
by their vigorous influence, his way^ is made easy and 
prosperous. Evidently therefore, our knowledge of 
the Lord's statutes, and our delight in them, will fur- 
nish a decisive test of our real state before God. 

But what reason have we every moment to guard 
against that debasing, stupifying influence of the 



Psalm xxiii. 



- Hebrews iv. 9. 



142 EXPOSITION OF PSALM CXIX. 



world, which makes us forget the proper character of a 
pilgrim ! And what habitual conflict must be main- 
tained with the sloth and aversion of a reluctant heart 
to maintain our progress in the journey towards Zion ! 
Reader ! have you entered upon a pilgrim's life ? 
Then what is your solace and refreshment on the road ? 
It is dull, heavy, wearisome, to be a pilgrim without a 

song,'' And yet it is only the blessed experience 
of the Lord's statutes that will tune our song,'' " If 
therefore you have tasted that the Lord is gracious," i 
if he has thus put a new song into your mouth," ^ 
oh ! do not suffer any carelessness or neglect to rob 
you of this heavenly anticipation. And, that your 
lips be not found mute, seek to keep your heart in 
tune. Seek to maintain a lively contemplation of the 
place whither you are going — of Him, who as your 

forerunner is for you entered"-^ thither — and of the 
prospect, that, having prepared a place for you, 
he will come again, and take you to himself; that 
where he is, there you may be also."^ In this spirit, 
and with these hopes before you, you may take up 
your song — O God, my heart is fixed : I will sing, 
and give praise. I will bless the Lord at all times— 
his praise shall continually be in my mouth." ^ Thus 
may you go on your pilgrimage, ^* singing in the 
ways of the Lord," ^ and commencing a song below, 
which in the world of praise above, shall never, never 
cease.7 

1 I Peter ii. 3. ^ Psalm xl. 3. ^ Hebrews vi. 20. 

^ John xiv. 2, 3. ^ Psalm cviii. 1 ; xxxiv. L 

^ Ibid, cxxxviii. 5. ' Rev. iv. 8. 



VERSE 55. 



143 



55. 1 have remembered thy name, 0 Lord, in the 
night, and have kept thy law. 

If at any time we are enabled to spend the waking 
moments of the night with God, the darkness is no 
darkness with us, but the night shineth as the day." 
David often speaks of especial satisfaction and refresh- 
ment, when he ''remembered the name of his God 
in the night, Many a tried believer can recom- 
mend this cordial for the distressing restlessness of a 
wakeful night, as having found it more restorative 
to the quiet of his earthly frame, than the most sove- 
reign specifics of the medical world. — " So he giveth 
his beloved sleep." ^ And if in any " night of 
affliction we feel the hand of the Lord grievous to us, 
do we not find in the remembrance of the Lord^^ a 
never-failing support ? What does our darkness arise 
from, but from our forge tfulness of God, blotting 
out for a while the lively impressions of his tender 
care, his unchanging faithfulness, and his mysterious 
methods of working his gracious will ? And to bring 
up as it were from the grave the remembrance of 
God'^s name, as manifested in his promises, and in the 
dispensation of his love ; this is indeed the light 
that is sown for the righteous," ^ and which " spring- 
eth up out of darkness."^ It is to eye the character 
of the Lord as A 11- wise to appoint, Almighty to 
secure. All-compassionate to sympathize and sup- 
port. It is to recollect him asa father pitying his 
children;"^ as a friend that loveth at all times," ^ 
and ''that sticketh closer than a brother."* And 

^ Psalm Ixiii. 5, 6. ^ i^i^, cxxvii. 2. ^ Ibid, xcvii. 11. 
Ibid. cxii. 4. ^ n^i^^ ^iii. 13. 

^ Proverbs xvii. 17. 7 Ibid, xviii. 24. 



144 



EXPOSITION OF PSALM CXIX. 



even in those seasons of depression, when the indul- 
gence of sin, or the neglect of tenderness of spirit, 
have brought the darkness of night upon the soul, 
though the rememhraiice of the name of the LorcV 
may be grievous, yet it opens the way to consolation. 
It tells us, that there is a way made for our return ; 
that the Lord waiteththat he might be gracious; " ^ 
and that in the first step of our return to our father, 
we shall find him full of mercy to his backsliding 
children. 2 And thus, though weeping may endure 
for a night, joy cometh in the morning." ^ 

But let us inquire into the Lord's revelation of his 
own name ; and we shall then more clearly conceive 
of its support in the darkest midnight of tribulations. 

And the Lord descended in the cloud, and stood 
with him (Moses) ; and proclaimed the name of the 
Lord. And the Lord passed by before him, and 
proclaimed — The Lord, the Lord God, merciful and 
gracious, long-suffering, and abundant in goodness 
and truth, keeping mercy for thousands, forgiving 
iniquity, transgression, and sin, and will by no means 
clear the guilty/' ^ Can we wonder that such a name 
as this should be exhibited as a ground of trust ? 

The name of the Lord is a strong tower; the right- 
eous runneth into it and is safe." They that know 
thy name will put their trust in thee." ^ Even our 
suffering Lord appears to have derived support from 

the rememhrayice of the name of the Lord in the 
night of desertion— O my God, I cry in the 
day-time, and thou hearest not ; and in the night- 
season, and am not silent. But thou art holy, O thou 
that inhabitest the praises of Israel."^ And from the 

1 Isaiah XXX. 18. ^ See Luke xv. 20 — 24. 

2 Psalm XXX. 5. ^ Exodus xxxiv. 5, 6. 
^ Proy.xviii. 10. Psalm ix. 10. ^ Psalm xxii.2, 3. 



VERSE 56. 



145 



experience of this source of consolation, we find the 
tempted Saviour directing his tempted people to the 
same support — Who is among you that feareth the 
Lord, that obeyeth the voice of his servant, that 
walketh in darkness, and hath no light ? let him trust 
in the name of the Lord, and stay upon his God/'^ 
Indeed all the rest that can be anticipated in this 
world of trouble can come only from this source — 
the remembrance of the Lord^s Tiame"— what he is 
in himself, and what he has promised to be to us. 
How vast then are our obligations to his dear Son, as 
the only medium, by which this name could ever be 
known or remembered ! No man hath seen God at 
any time ; the only-begotten Son, who is in the bosom 
of the Father, he hath declared him/' ^ 

As, however, we are taught to know his name, the 
remembrance of the support received from it will be a 
constraining motive to obedience. We shall " keep 
his law,^^ when we remember his name.^^ A sense 
of our obligations will impel us forward into the 
path of duty, and will indeed have a most happy 
influence in promoting diligence, heavenly-mindedness, 
and self-devotedness in whatever sphere of action may 
be appointed for us. Obedience will partake far more 
of the character of privilege than of duty, when an 
enlightened knowledge of God is the principle of 
action. 

56. This I had, because I kept thy precepts. 

How is it, believer, that you are enabled to sing 
of the Lord^s statutes'^— diwA. to remember his 
name ? This you have, because you keep his 

John i. 18, also xiv. 6, Matt. xi. 27. 
H 



^ Isa. 1. 10. 



146 EXPOSITION OF PSALM CXIX. 

precepts. Thus you are able to tell the worlds 
that in keeping his commandments there is great 
reward " that the work of righteousness is peace ; 
and the effect of righteousness, quietness, and assur- 
aiice for ever." ^ Christian ! let your testimony be 
clear and decided — that ten thousand worlds cannot 
bestow the happiness of one day's devotedness to the 
service of your Lord. For is it not in this path that you 
realize fulness of joy in fellowship with the Father 
and with his Son Jesus Christ?" He that hath 
my commandments and keepeth them, he it is that 
loveth me ; and he that loveth me shall be loved of 
my Father; and I will love him, and will manifest 
myself to him~my Father will love him ; and we wiU 
come unto him, and make our abode with him." 
If you were walking more closely with God in the 
obedience of faith," the world would never dare to 
accuse religion as the source of melancholy and de- 
spondency. No man has any right to the hope of 
happiness in a w^orld of tribulation, but he that seeks 
it in the favour of his God. Nor can any enjoy this 
favour, except as connected in the exercise of faith 
with conformity to the will, and delight in the law, 
of his God. 

But let us remark how continually David was en- 
riching his treasury of spiritual experience with some 
fresh view of the dealings of God with his soul, some 
answer to prayer, or some increase of consolation, 
w hich he records for his own encouragement, and for 
the use of the church of God. Let us seek to imitate 
him in this respect ; and we shall often be enabled to 
say as he does — This I had*^ — this comfort I enjoyed 
— this support in trouble — this remarkable manifesta- 

^ Psalm xix. 11. ^ Isaiah xxxii. 17. 

^ John xiv. 21, 23, with 1 John i. 3, 4 ; iii. 24. 



VERSE 56. 147 

tion of his love — this confidence I was enabled to 
maintain — this I hacV^ — it was made my own — 

because I kept thy precepts, And how important 
in the absence of spiritual enjoyment to examine — 
^'is there not a cause?" and what is the cause? 
Have not strangers devoured my strength ; and I 
knew it not ? " ^ Is the Lord with me as in months 
past ? - with me in my closet ? — with me in my 
family ? — with me at my table ?— with me in my 
daily employments and intercourse with the world ? 
When I hear the faithful people of God telling of 
his love, and saying—'^ This I had "—must I not, if 
unable to join their cheerful acknowledgment, trace 
it to my unfaithful walk, and say — This I had " not 
— because I have failed in obedience to thy precepts ; 
because I have been careless and self-indulgent ; 
because I have slighted thy love ; because I have 

grieved thy Holy Spirit," and forgotten to ask 
for the old paths, that I might walk therein, and find 
rest to my soul ? " ^ Oh ! let this scrutiny and recol- 
lection of our ways realize the constant need of the 
finished wwk of Jesus, as our ground of acceptance, 
and source of strength. This will bring healing — 
restoration— increasing devotedness— tenderness of con- 
science—circumspection of walk, and a determination 
« not to rest, until we can make this grateful acknowledg- 
ment our own. At the same time, instead of boasting 
that our own arm, our own diligence, or holiness, 

have gotten us" into this favour, we shall cast all 
our attainments at the feet of Jesus, and crown him 
Lord of all for ever. 

^ Hoseavii. 9. Job xxix. 2. ^ Jer. vi. ir>. 



H 2 



148 



EXPOSITION OF PSALM CXIX. 



PART VIII. 

57. Thou art my portion^ 0 Lord; I have said that 
I would keep thy words. 

Man, as a dependent being, must be possessed of 
some portion. He cannot live upon himself. He 
must also have a large portion, because the powers 
and capacities to be filled are large. If he has not 
a satisfying portion, he is a wretched empty creature. 
But where and how is he to find this portion ? " There 
be many that say — Who will shew us any good ? 
Lord, lift thou up the light of thy countenance upon 
us ! " 1 Ah ! who can speak of the goodness of the 
Lord, in having offered himself as the portion of an 
unworthy sinner, and having engaged to employ his 
perfections for his happiness ? Or who can speak 
of the folly, and madness, and guilt, of the sinner, in 
choosing his *^ portion in this life; " ^ as if there was 
no God on the earth, no way of access to him, or no , 
happiness to be found in him ? That such madness 
should be found in the heart of man, is a most affect- 
ing illustration of his departure from God ; but that 
Code's own '^people should commit these two evils — 
forsaking the fountain of living waters, and hewing 
out broken cisterns for themselves^' — is the fearful 
astonishment of heaven itself.^ 

But we cannot know and enjoy God as om portion, 
except as he has manifested himself in his dear Son in 
the covenant of grace* And in the knowledge and 



1 Psalm iv. 6. 



2 Ibid. xvii. 14. 



3 Jer. ii. 12, 13. 



VERSE 57. 



149 



enjoyment of him, we have little reason to envy those, 
who in their life-time receive their good things," ^ 
and therefore have nothing more to expect. Never 
indeed does the poverty of the worldling's portion 
appear more striking than when contrasted with the 
enjoyment of a child of God- — Soul" — said the 
rich fool — thou hast much goods laid up for many- 
years. But God said — This night thy soul shall be 
required of thee.'' ^ Augustine's prayer was — ' Lord, 
give me thyself ! ' ^ And in this spirit the believer is 
ready to exult — Whom have I in heaven but thee ? 
and there is none upon earth that I desire but thee. 
Return unto thy rest, O my soul. The Lord himself 
is the portion of mine inheritance and of my cup. 
Thou maintainest my lot. The lines are fallen unto 
me in pleasant places, yea I have a goodly heritage. 
I will bless the Lord, who hath given me counsel."^ 
Surely the whole world cannot weigh against the 
comfort of being able to let all go, and look up — 
*^ Thou art my portion^ 0 Lord,'''* For it is as impos- 
sible, that his own people can ever be impoverished, 
as that his own perfections should moulder away. 
But a portion— implies not a source of ordinary plea- 
sure — but of rest and satisfaction, such as leaves 
nothing else to be desired. Thus the Lord can never 
be enjoyed, even by his own children — except «5 a 
•portion — not only above all, but in the place of all. 
Other objects indeed may be subordinately loved, 
but of none but himself must we say — He is al- 
together lovely,''^ ^ In all things he must have the 
preeminence." 7 — One with the Father in our affections, 

^ Luke xvi. 25 ; vi. 24, ^ Comp. Psalm xvii. 14, 15. 

2 Luke xii. 19, 20. Da mini te, Domine. 

^ Psalm Ixxiii. 25; cxvi. 7. xvi. 5 — 7. 
^ Canticles v. 16. ^ Colossians i. 18. 



150 EXPOSITION OF PSALM CXlX. 

as in his own subsistence.^ The moment that any 
rival is allowed to usurp the throne of the heart, 
we open the door to disappointment and unsatisfied 
desires. 

But if we take the Lord as our ''portion,'*^ we 
must take him as our king. " I have said — this is 
my deliberate resolution, — that I would keep thy 
words.'' Here is the Christian complete — taking the 
Lord as his portion/' and his word as his rule. 
And what energy for holy devotedness flows from 
the enjoyment of this our heavenly portion I Thus 

delighting ourselves in the Lord, he gives us our 
heart's desire : " ^ and every desire identifies itself with 
his service. All that we are, and all that we have, 
is his : cheerfully surrendered as his right, and 
willingly employed in his work. Thus do we evi- 
dence our interest in his salvation ; for Christ 
became the author of eternal salvation unto all them 
that obey him," ^ 

Reader ! Inquire — ^was my choice of this Divine 
portion considerate, free, unreserved ? Am I resolved, 
that it shall be stedfast and abiding? that death 
itself shall not separate me from the enjoyment of it? 
Am I ready to receive a Sovereign as well as a 
Saviour ? ^ Oh ! let me have a whole Christ for my 
portion ! Oh ! let him have a whole heart for his 
possession. Oh ! let me call nothing mine but him. 

58. / intreated thy favour with my whole heart ; he 
merciful unto me according to thy word. 

Delight in the Lord as our portion," naturally 
leads us to intreat his favour" as 'Mife,"^ and 

1 John X. 30. 2 Psalm xxxvii. 4. ^ Heb. v. 9. 

^ See Acts v. 31. Psalm xxx. 5. 



VERSl:. 58. 



151 



^'better than life,"^ to our souls. And if we have 
said, that we would keep his ivords,^^ we shall still 
intreat his favour to strengthen and encourage us 
in his way. We shall intreat it ivith our ivhole 
hearts,^^ as though we felt our infinite need of it, 
and were determined to wrestle for it in Jacob's 
spirit—'' I will not let thee go, except thou bless 
me." * If we have known what unspeakable hap- 
piness it is to be brought into the favour of God, 
''by the blood of Christ ^ and if "by him also 
we have access unto that grace wherein we stand, *^ 
how shall we prize the sense of Divine favour, the 
liffht of our Father's countenance ! We shall never 
be weary of this source of daily enjoyment. It is 
to us as the light of the sun, which shineth every 
day with renewed and unabated pleasure. We "joy 
in God through our Lord Jesus Christ, by whom we 
have now received the atonement." ^ Mercy, how- 
ever, is the source of that '^favour which ive intreat;'' 
and the word is the warrant of our expectation — 
" Be merciful unto us according to thy icord,'^ As 
sinners, we need this ''favour,'" As believers, we 
''intreat" it, in the assurance that praying breath, 
as the breath of faith, will not be spent in vain. 
Any indulged indolence, or neglect, or unfaithful- 
ness — relaxing our diligence, and keeping back the 
" whole heart'' from God — will indeed never fail to 
remove the sunshine from the soul. But the blood 
of Christ still opens the way of return to the back- 
slider, even though he may have wandered, as it 
were, to the ends of the earth. For " \\ from thence 
thou shalt seek the Lord thy God, thou shalt find 
him, if thou seek him with all thine heart and all 

^ Psalm Ixiii. 3. ^ Qg^^ xxxii. 26. ^ Ephes. ii. 13. 

^ Rom. Y. 1; 2. 5 Ibid. V. 11. 



152 EXPOSITION OF PSALM CXIX. 

thy soul," A whole heart" in seeking the Lord 
is the seal of the Lord s heart in returning to us — 
1 will rejoice over them" — saith he— to do 
them good ; and I will plant them in this land as- 
suredly, with my whole heart and vnth my whole 
souL"^ 

Reader ! if you are a child of God, the favour 
of God will be to you the **one thing needful." — 
Li other things, you will not venture to choose for 
yourself; ^^for who knoweth what is good for man 
in this life ? " ^ But in this choice you will be de- 
cided. This grand incomparable desire will fill your 
heart. This will be to you as the portion of ten 
thousand worlds. Nothing will satisfy besides. 

59. / thought on my ways, and turned my feet unto 
thy testimonies. 

The Psalmist's determination, lately mentioned, to 
keep God's word, was not an hasty impulse, but a 
considerate resolve, the result of much thinkiiig on his 
former ways of sin and folly. How many on the 
other hand, seem to pass through the world into 
eternity without a serious thought on their ways ! " 
Multitudes live for the world — forget God and die ! 
This is their history. What their state is, is written 
as with a sun-beam in the word of truth — The 
wicked shall be turned into hell, and all the nations 
that for get God,'' ^ When no man repenteth him of 
his wickedness, saying — What have I done ? ^ — this 
banishing of reflection is the character and ruin of an 
unthinking world. Perhaps one serious thought might 
be the new birth of the soul to God — the first step 

^ Deut. iv. 29. - Jer. xxxii. 41. ^ Eccles. vi. 12. 

^ Psalm ix< 17. ^ Jer, viii. 6. 



VERSE 59. 



153 



of the way to heaven. For when a man is arrested 
by the power of grace, he is as one awaking out of 
sleep, lost in solemn and serious thought, — ' What 
am I ? 1 where am I ? what have I been ? what have 
I been doing ? I have a soul, which is my everlasting 
all — yet a soul without a Saviour — lost -—undone. 
What is my prospect for its happiness ? Behind me 
is a world of vanity, an empty void. Before me a 
fearful unknown eternity. Within me an awakened 
conscience, to remind me of an angry God, and a 
devouring hell. If I stay here, I perish — ^If T go 
forward, I perish — if I go back, and return home to 
my offended Father, I can but perish.^ ^ The reso- 
lution is formed — I will arise, ^' ^ and fight my 
way through all difficulties and discouragements to 
my Father's house ' — Thus it is more or Jess dis- 
tinctly with every prodigal child of God. He 
comes to himself ; " and this is his first step of return 
to his God.'* This is the whole work of repentance 
— turning from sin to God. The wanderer thinks on 
his own ways, and turns his feet unto the testimonies 
of his God; witnessing to his joyful surprise every 
hinderance removed, the way marked with the blood 
of his Saviour, and his Father's smiles in this way 
welcoming his return homeward. This turn is the 
practical exercise of a genuine faith ; and because 
he considereth, and turneth aivay from all his trans- 
gressions that he hath committed, he shall surely live 
— he shall not die.'' ^ 

But this considerate exercise is needed not only 

^ How utterly unmeaning was the celebrated aphorism of an- 
tiquity — ' Know thyself ' — until explained and illustrated by the 
light of Revelation ! 

2 Comp. 2 Kings vii. 4. ^ Luke xv. 18. 

^ Ibid. 17. ^ Ezekiel xviii. 28. 

H 5 



154 EXPOSITION OF PSALM CXiX. 

upon the first entrance into the vjays of God, but in 
every successive step of our path. It will form the 
habit of daily communing with our own heart ; 
without which disorder and confusion will bewilder 
our steps. Probably David did not know how far his 
feet had backslidden from the ways of his God, until 
this serious consideration of his state brought convic- 
tion to his soul — so imperceptible is the declining of the 
heart from God ! Nor is it a few transient thoughts 
or resolutions, that will effect this turn of the heart to 
God. A man may maintain a fruitless struggle to 
return to God for inany years in sincerity and earnest- 
ness ; while the simple act of faith in the power and 
love of Jesus will at once bring him back. Thus while 

thinking on his ways,'' let him walk in Christ as 
the way of return — and he will walk in the way of 
God's testimonies with acceptance and delight. In 
this spirit of simplicity, he will be ready to listen to 
the first whisper of the convincing voice of the Spirit^ 
which marks the early steps of secret declension from 
God.^ He will also thankfully accept the chastening 
rod, as the Lord's appointed instrument of restoring 
his wandering children to himself. For so prone are 
they to turn their feet away from the Lord— so con- 
tinually are they turning aside like a deceitful 
bow," ^ — and so deaf are they from the constitution 
of their sinful nature, to the ordinary calls of God, 
that in love and tender faithfulness to their souls, is 
he often constrained by the stroke of his heavy hand 
to arrest them in their career of thoughtlessness, and 
turn them back to himself. Most suitable then for 
such a state is the prayer of Basil — ' Give me any 
cross, that may bring me into subjection to thy cross; 
and save me in spite of myself 1 ' 

1 Psalm iv. 4. ^ See Isaiah xxx. 21. ^ Psalm Ixxviii. 57. 



VERSE 60. 



155 



60. / made haste^ and delayed not to keep thy 
commandments. 

With the sincere penitent, no time will be lost 
between making resolutions and performing them. 
There is indeed no room for delay. It is a matter 
of life and death— of eternal life and eternal deathJ 
Many a precious soul has been lost by waiting for 

a more convenient season — ^ period, which pro- 
bably may never arrive, and which the wilful neglect 
of present opportunity provokes God to put far away. 
At least no time is so acceptable to God as to-day — 
To-morrow ruins thousands — To-morrow is another 
world. To-day — while it is called to-day — if ye will 
hear his voice " ^ — " make haste, and delay not,''' 
Resolutions, however sincere, and convictions, however 
serious, will pass aw^ay, as the morning cloud and as 
the early dew," ^ unless they are carefully cherished, 
and instantly improved. The bonds of iniquity will 
soon prove too strong for the bonds of your own reso- 
lutions ; and in the first hour of temptation, convic- 
tions, left to chance to grov/, will prove as unable to 
resist the opposition of the enemy, as were the seven 
green withs to bind the giant Sampson. ^ If ever 
delays are dangerous, much more are they in this 
concern of eternity. If therefore convictions begin 
to work, instantly yield to their influence. If any 
worldly or sinful desire is touched, let this be the 
moment for its crucifixion. If any affection is kindled 
towards the Saviour, give immediate expression to its 
voice. If any grace is reviving, let it be called forth 
into instant duty. This is the best— the only — expe- 

^ See Deut. xxx. 18. - Acts xxiv. 25. ^ Hebrews iv. 7. 
Rosea Yi.4. ^ Judges xvi. 9. 



156 EXPOSITION OF PSALM CXIX, 

dient to fix and detain the motion of the Spirit now 
striving in the heart : and who knoweth but the im- 
provement of the present advantage may be the moment 
of victory over difficulties hitherto found insuperable, 
and may open the path to heaven with less interruption, 
and more steady progress ? 

It is from the neglect of this haste'^ that convic- 
tions often alternately ebb and flow so long before they 
settle in a sound conversion. Indeed it is this instant 
movement — making haste, and delaying not'* — that 
marks the principle of the spiritual life. Thus it was 
with the prodigal. His resolution was no sooner formed 
than in action. He said—" I will arise and go to my 
father — and he arose and came to his father.'' ^ When 
Matthew heard the voice — Follow me— he left all, 
rose up, and followed him." ^ When Zaccheus was 
called from the top of the sycamore tree— Make 
haste, and come down, : for to-day I must abide at 
thy house — he made haste and came down, and received 
him joyfully." ^ 

Ah ! as you prize a hope for eternity ; as you wish 
to flee from the wrath to come," and to flee for 
refuge to the hope set before you" — beware of smother- 
ing early convictions. They may prove the first dawn 
of eternal day upon the soul— the first visit of the 
quickening spirit to the heart. Guard them with un- 
ceasing watchfulness. Nourish them with believing 
prayer. " Exercise" them " unto" practical godli- 
ness."^ " Quench not the Spirit." ^ Let not the spark 
be extinguished by opposition of the world. Let it 
not expire for want of the fuel of grace. Let it not lie 
dormant or inactive. " Stir up the gift of God which 

1 Luke XV. 18—20. ^ ibid. v. 27, 28. 

3 Ibid. xix. 5, 6. Comp. also the example of Paul. Gal. i. 1.5, 16. 
1 Timothy iv. 7. ^1 Thessalonians v. 19. 



VERSE 60. 



157 



is ill thee.'^ ^ Every exercise, every motion, adds grace 
to grace, and increases its vigour, health, and fruitful- 
ness. The more we do, the more we find we can do. 
The withered hand, whenever stretched forth in obe- 
dience to the Saviour's word, and in dependence on his 
grace, wall never fail of a supply of spiritual strength.^ 
Every successive act strengthens the disposition, until 
a continued succession has formed the habit of the soul, 
ready and active for the work of the Lord. Thus the 
Lord works in setting us to work. Therefore think — 
determine— turn — make haste, and delay not ; " and 
we wish you God speed;" we bless you in the 
name of the Lord." '^ 

A word to the believer — Have you any doubts to 
clear up, any peace to regain in the ways of the Lord? 

Make hasie'^ to set your heart to the work. Make 
haste to the blood of atonement. Be on the watch to 
hear the Shepherd's voice," ^ even if it be the voice 
of reproof. Promptness is a most important exercise 
of the habit of faith. Much both of the blessing^ of 
conviction, and of the comfortable sense of acceptance, 
is lost by delay. Much also of the freedom of the 
Lord's service is sacrificed to sloth and procrastination. 
The work that is hard to-day, vnll be harder still to- 
morrow, by the resistance of this day's convictions. 
A greater cost of self-denial, a heavier burden of 
sorrow, and increasing unfitness for the service of God, 
will be the issue of delay. Be continually therefore 
looking for some beam of light to descend, and some 
influence of grace to flow in upon you from your 
exalted Head. A simple and vigorous faith will 
quickly enliven you with that love, delight, rejoicing 
in the Lord, readiness to work, and cheerfulness to 



1 2 Timothy i. 6. 

2 Psalm cxxix. 8. 



- Mark iii. 5. 
John X. 27. 



158 EXPOSITION OF PSALM CXIX. 

suffer, which will once again make the ways of God 
" pleasantness and peace " to your soul. 

61. The bands of the wicked have robbed me; but I 
have not forgotten thy law. 

It will not be long before our resolution to keep the 
commandments of God will be put to the test. Some 
trial will either prove our insincerity, or strengthen our 
determination, and realize to us the full support of a 
faithful and consistent profession. Few of us, per- 
haps, have literally known the trial of David. ^ But 
the lesson to be learnt from his frame of mind under it 
is of great importance to all, who profess to have their 
treasure in heaven." It teaches us, that only ex- 
ercised faith will sustain us in the time of trouble. 
This faith will enable us instantly to recollect our 
heavenly portion, and to assure our interest in it, in a 
remembrance of the law of our God. Had David 
''forgotten God' s law,'^ no other resource of comfort 
opened before him. But it was ready— substantiating 
to his mind '' the things that were not seen and 
eternal." 2 Look again at the Apostle's deliberate 
estimate of this very trial — not only bearing his loss, 
but absolutely forgetting it in the enjoyment of his 
better portion. Yea, doubtless, and I count all 
things but loss for the excellency of the knowledge of 
Christ Jesus my Lord, for v)hom I have suffered the 
loss of all things; a?id do count them but dung^ that I 
may luin Christ J' ^ 

The temper of mind under such trials as this serves 
indeed most clearly to discover the real bent of the 
heart. If we are in possession of a spiritual and hea- 

^ See 1 Sam. XXX. 1—3. 2 2 Cor. iv. 18. Heb.xi. 1. 
3 Phil. iii. 8. 



VERSE 61. 



159 



Teiily portion, we shall bear to be robhed by the bcmcis 
of the wicked,'^ and yet hold fast our profession." 
David, under this calamity, ^* encouraged himself in 
the Lord his God,"i Job under the same visitation, 
fell down upon the ground and worshipped." ^ The 
mercies indeed we lose are but as a feather compared 
with the mercies which we retain. The prospects of 
the children of God (not to speak of their present pri- 
vileges) effectually secure them from ultimate loss, even 
in the spoiling of their worldly all.^ Thus the early 
Christians suffered the bands of the zvicked to rob 
^^ewt"— taking joyfully the spoiling of their goods; 
knoicing in themselves that they had in heaven a better 
and OM enduring substance ^ We have indeed little 
reason to be frightened from religion by the anticipa- 
tion of its trials. In making exchange of the world 
for God, and the services of sin for the ways of hea- 
ven, we shall find no room left for regret in life, in 
death, or in eternity. The darkest hour of the be- 
liever is ten thousand times brighter than the brightest 
day of the ungodly. The hope of the crown will 
enable us to bear the cross, and to realize its sanctify- 
ing support as a matter for unbounded praise. 

But how desolate are the poor votaries of the world 
in the hour of trouble ! Ignorant of the all-suffici- 
ency of the refuge of the Gospel ; instead of being 
driven to it by the gracious visitations of God, they 
would rather retreat into any hiding-place of their own, 
than direct their steps backward to him. Their cir- 
cumstances of distress are most intensely aggravated 
by the sullen rebellion of the heart, which refuses to 
listen to those breathings of the Saviour's love, that 
would guide them to himself, as their sure, and peace- 

1 1 Sam. XXX. 6. ^ Jq^ 13—17, 20. 

3 See Mark x. 29, 30. ^ Hebrews x. 34. 



160 EXPOSITION OF PSALM CXIX. 



ful, and eternal rest ! ^ Would that we could per- 
suade them to cast their souls in penitence and faith 
before his blessed cross ! ^ The burden of sin^ as 
Bunyan's pilgrim found, would then drop from their 
backs. And this burden once removed — other bur- 
dens before intolerable would be found comparatively- 
light ; nay — all burdens would be removed in the 
enjoyment of the Christian privilege of casting all — 
sin — care— and trouble — upon Jesus. Contrast the 
state of destitution without him, with the abundant 
resources of the people of God. They are in the pre- 
sent possession of a joy which no man taketh from 
them ; " ^ and they have laid up treasure in heaven," 
where the hands of the wicked can never break 
through, nor steal." ^ 

Christian ! Does not your faith realize a subsistence 
of things not seen ? The only realities in the appre- 
hension of the world are the things that are seen, 
and are temporal." Your realities are the things 
that are not seen, and are eternal." Then remember 
— if you be robbed of your earthly all, your treasure 
is beyond the reach of harm. You still are able to 
say — I have all and abound.'^ ^ You can live splen- 
didly upon your God, though all is beggary around 
you. The remembrance of the law of your God is 
an unfailing stay to your soul, and you are ready to 
acknowledge — " Unless thy law had been my delight^ 
I should then have 'perished in my affiiction,'^^ 



1 See Matt. xi. 28. 

2 John xvi. 22. 

5 Phil. iv. 18, also 2 Cor. vi. 10. 



2 1 Peter v. 7. 
^ Matthew vi. 20. 
6 Verse 92. 



VERSE 62. 



161 



62. At 7nidnight I will rise to give thanks unto thee: 
because of thy righteous judgments. 

Another exercise of sacred pleasure in the Lord, 
and in his ways ! His portion was always satisfying 
to this holy man, and he was daily feeding upon it 
with fresh delight. There was no occasion for the 
painful restrictions and mortifications of a monastery 
to oblige him to self-denying observances. Much less 
was there any desire, by these extraordinary ser- 
vices, to work out a righteousness of his own, to 
recommend him to the favour of God. His diligence 
in this heavenly work was the spontaneous effusion 
of a heart ^'filled with the Spirit."^ " Seven times 
a day " ^ was not enough for him ; but he must 

rise at midnight to continue his song of praise. 
These hours sometimes had been spent in overwhelm- 
ing sorrow. 2 Now they were given to the privileged 
employment of praise. Indeed it seems to have been 
his frequent custom to stir up his - gratitude by a 
midnight review of the Lord's daily manifestations of 
mercy.^ A most exciting example — especially for the 
child of sorrow, when wearisome nights are ap- 
pointed to him,'^ and he is full of tossings to and fro 
unto the dawning of the day ! Thus let the saints 
be joyful in glory; let them sing aloud upon their 
beds'^^ Under circumstances of outward trial, we 
find a similar picture of this Christian enjoym_ent. 
When at midnight, Paul and Silas prayed, and 
sang praises to God ; "'J' they gave thanks because of his 
righteous judgments, 

1 Ephesians V. 18. ^ See Verse 164. 

3 See Psalm Ixxvii. 3, 4. ^ Ibid, cxxxix. 17, 18. 

^ Job vii. 3, 4. ^ Psalm cxlix. 5. " Acts xvi. 25. 



162 EXPOSITION OF PSALM CXIX. 

We often complain of our want of spirituality in 
the Divine life— how much our body hinders the ascent 
of the soul heavenwards— how often drowsiness over- 
comes our evening communion with our God ; the 
" weakness of the flesh" overpowering the willing- 
ness of the Spirit." ^ But, after making all due allow- 
ances for constitutional infirmity, it may be well to 
inquire, how far we are instant in season and out of 
season" in the mortification of the flesh. ^ Do we 
earnestly seek for a heart delighting in heavenly things ? 
The more the flesh is denied for the service of God, 
the more we shall be elevated for the enjoyment, and 
realize the privilege, of the work ; and, instead of 
having so often to mourn that our souls cleave unto 
the dust," ^ we shall " mount upwards with eagles' 
wings," ^ and even now by anticipation, take our place 
before '*the throne of God and the Lamb." Such is 
the active influence of self-denial in exercising our 
graces, and promoting our comfort ! Oh ! how much 
more fervent would be our prayers— how much more 
fruitful in blessings — were they enlivened v/ith more 
abundant delight in the ' angelical work of praise.' ^ 
The theme is always before us. The subject of the 
heavenly song should constantly engage our songs on 
earth — Jesus and his love — the worthiness of the Lamb 
that was slain — his power, and riches, and wisdom, 
and strength, and honour, and glory, and blessing." ^ 
Midnight wakefulness would be far sweeter than 
slumber ; yea, night itself would be turned to day, 
did the judgments of God,^^ as manifested in the 
glory of the Saviour, thus occupy our hearts. 7 Lord^ 
tune my heart to thy praise, and then no time will be 



^ Matthew xxvi. 41. . ^ 1 Corinthians ix. 27. 

2 Verse 25. ^ jgaiah xl. 31. 

^ Baxter. ^ Rev. v. 12. 7 See Ibid. xv.S^ 4, 



VERSE 63. 



163 



unseasonable for this blessed employment. Time thus 
redeemed from sleep will be an antepast of the 
unwearied service of heaven. ^ 

63. / am a companion of all them that fear thee, and 
of them that keep thy precepts. 

Those that love the Lord's service naturally asso= 
ciate with kindred spirits — with those that fear him, 
and keep his precepts, - These two features identify the 
same character ; as cheerful obedience is always the 
fruit of filial fear. These then are the Lord's people ; 
and union with him is in fact union with them. It 
may be, that sometimes the society of the more refined 
and intelligent of this world may be more congenial to 
our natural taste. But ought there not to be a restraint 
here? Ought not the Christian to say—' ^ Surely the 
fear of God is not in this place ^ and should I 
love them that hate the Lord?''^ Let those of u?, 
who live in close, and to a certain degree necessary, 
contact with the world, subject their hearts to an 
evening scrutiny on this subject. ' Has the society of 
this day refreshed my soul, or raised my heart to 
spiritual things ? Has it promoted a watchful temper ? 
Or has it not rather quenched the spirit " of prayer, 
and thrown me back from intercourse with God ? ' To 
meet the Christian in ordinary courtesy, not in unity 
of heart, is a sign of an unspiritual walk with God. 
Fellowship with God is " walking in the light." 
" Fellowship one with another" is the natural flow — 

the communion of saints" — the fruit and effect of 
communion with God. ^ 

^ Rev. iv. 8. ^ 2 Compare Psalm ciii. 17, 18. 

^Gen. XX. 11. " ^ 2 Chron. xix. 2. 

See 1 John i. 3—7. 



164 EXPOSITION OF PSALM CXIX. 

The calls of duty, or the leadings of providence, 
may bring us indeed into unavoidable connexion with 
those w^ho have no fear of God before their eyes." 
Nor are v^e called to affect a sullen or uncourteous ^ 
habit in our attempts to draw their consideration to 
religion. But such men, whatever be their attractions, 
will not be the companions of our choice. To feel 
fellowship with them, is to remove the ancient land- 
mark ; " 2 to forget the broad line of separation 
between us and them ; and to venture into the atmos- 
phere of most imminent danger. If indeed our hearts 
were ascending, like a flame of fire, with a natural 
motion heavenwards, and carrying with them all in 
their way, the choice of the companions of our pilgri- 
mage would be a matter of little importance. But so 
deadening to our spirit is the conversation of the men 
of this world, (however commanding their talents, or 
interesting their topics,) that even, if we have been 
just before enlivened by the high privilege of commu- 
nion with God, the free and self-indulgent interchange 
of their society will benumb our spiritual powers, and 
quickly freeze them again. To underrate therefore 
the privileged association with them that fear GodJ'^ 
is to incur— not only a most awful responsibility in the 
sight of God — but also a most serious hazard to our 
own souls. 

If then we are not ashamed to confess ourselves 
Christians, let us not shrink from walking in fellowship 
with Christians. Even if they should exhibit some 
repulsive features of character, they bear the image 
of him, whom we profess to love inexpressibly and 
incomparably above all. They will be our compa^ 
nions in an eternal home : they ought therefore to be 
our brothers now. How sweet, and holy, and heavenly 
1 See 1 Pet. iii. 8. 2 pj.Qy, xxii. 28. 



VERSE 64. 



165 



is this near relation to them in our common Lord ! 
Those who have enjoyed their communion Vill -readily 
consent to his judgment, who pronounced the righ- 
teous to be more excellent than his neighbour." ^ 
Iron sharpeneth iron."^ If then the iron be 
blunt," this will be one of the best means of whetting 
the edge."^ The most established servants of God 
gladly acknowledge the sensible refreshment derived 
from this union of heart. ^ It is marked in the w^ord 
of God, as the channel of the communication of heavenly 
wisdom ^ — as a feature in the character of the citizens 
of Zion^ — and as that disposition, which is distin- 
guished with manifest tokens of the Saviour's pre- 
sence ; 7 and which the great day will crown with the 
special seal of his reraembrance^ — ^^They that feared 
the Lord spake often one to another ; and the Lord 
hearkened and hear d'^ it \ ''and a book of remem- 
brance was written before him for them that feared 
the Lord, and that thought upon his name. And they 
shall be mine, saith the Lord of Hosts, in that day, 
when I make up my jewels." ^ 



64. The earth, 0 Lord, is full of thy mercy ^ teach 
me thy statutes. 

What a picture does the earth present on every 
side — a world of rebels! yet a world ^'full of the 
mercy of the Lord ! " How refreshing is the prospect to 
a spiritual eye ! What an excitement to praise ! — '' O 
Lord, how manifold are thy works ! in wisdom hast 
thou made them all. The earth is full of thy riches. 

1 Prov. xii. 26. ^ j^id. xxvii. 17. ^ See Eccl. x. 10. 
* Compare Acts xxviii. 15. Romansi. 11, 12. 2 Cor.vii.6, 7. 
^ Proverbs xiii. 20. 
^ Psalm XV. 1, 4. Comp. Psalm xvi. 3. and especially 1 Johniii. 14. 
7 Luke xxiv. 15, 32. ^ Malachiiii. 16, 17. 



166 



EXPOSITION OF PSALM CXIX, 



The eyes of all wait upon thee, and thou givest them 
their meat in due season. Thou openest thine hand, 
and satisfiest the desire of every living thing.'' ^ And 
how does the contemplation of the Lord's ?nerci/ 
in providence encourage our faith, in the expectancy 
of spiritual privileges ! — " O Lord ! thou preservest man 
and beast. How excellent is thy loving-kindness, O 
God ! therefore the children of men put their trust 
under the shadow of thy wing. They shall be abun- 
dantly satisfied with the fatness of thy house ; and 
thou shalt make them drink of the river of thy plea- 
sures." 2 ' As thou dost largely bestow thy blessings 
upon all creatures according to their nature and con- 
dition, so I do desire the spiritual blessings of the 
lively light of thy law and word, which are fitting 
and convenient for the being and happiness of my 
soul.'^ As an ignorant sinner, — what I see not, teach 
thou me."'* Teach me thy statutes'^ — that which 
thou hast appointed, as the way of duty, and the path 
to glory — that path which I am utterly unable to 
discover, or when discovered, to walk in, without the 
help of thy grace. And indeed the hearts of his 
people are the vessels, into which the Lord is conti- 
nually pouring more and more of himself, until they 
shall ''be filled with all the fulness of God." ^ Every 
good, according to its character and degree, is diffu- 
sive. And thus the goodness or mercy of God is 

^ Psalm civ. 24; cxlv. 15, 16. ^ Ibid, xxxvi. 6 — 8. 

^ Diodati. * It is worthy of special notice, how often, and in 
what varied connections, David in this Psalm prays to be taught 
the statutes of God, though he seems to have been more intimately 
acquainted with the sacred oracles, as then extant, than almost 
any other man ; but he knew that Divine teaching alone could 
enable him rightly to understand the scriptures, and to apply 
general rules to all the variety of particular cases, which occurred 
in the course of his life. — Scott. 

^ Job xxxiv. 32. ^ Eph. iii. 19, 



VERSE 64. 



167 



represented as pervading the whole universe of his 
creation, and more especially filling the hearts of his 
people. It is natural, plentiful — free — communicative. ^ 

Yet none but a believer will understand how to use 
the plea which is here employed. The mercy that he 
sees on every side, is to him a pledge and earnest of 
that mercy, which his soul needs within. The world 
indeed in its present fallen state, when seen through 
the medium of pride and discontent, exhibits a picture 
of misery, not of mercy ; and only ministers occasion for 
complaint against the Creator. But the believer — feeling 
the infinite and eternal desert of sin— cannot but know 
that the lowest exercise of goodness in God is an act 
of free undeserved mercy. No wonder then that he 
sees mercy in every thing — in every part of the uni- 
verse of God — a world ''full of mercy ^ The very 
food we eat, our raiment, our habitations, the con- 
trivances for our comfort, are not mere displays 
of goodness, but manifestations of mercy. Having 
forfeited all claim upon the smallest consideration 
of God, there could have been no just ground of com- 
plaint, had all these blessings been made occasions 
of suffering, instead of comfort and indulgence. 

And then the question naturally recurs, and to a 
spiritual mind will never weary by its recurrence — - 
Whence flows all this mercy ? Oh ! it is delightful 
indeed to answer such an inquiry — delightful to con- 
template him, " in whom " we are not only '' blessed 
with all spiritual blessings ; " ^ but who is also the 
medium, through which our temporal comforts are con- 
veyed to us. How sweet to eye these mercies, as 
bought with the most precious blood that ever was 
known in the world, and to mark the print of the nails 



Verse 68. 



Epbesians i. 3. 



168 EXPOSITION OF PSALM CXIX. 

of our crucified friend stamped upon the least of 
them! We allow it to add a relish to our enjoyments, 
that we can consider them as provided by some beloved 
friend ; and should not our mercies be doubly sweet 
in the remembrance of that munificent Friend, who 
purchased them for us so dearly ; who bestows them 
upon us so richly ; yea, who gives himself with them 
all? 

Have we heard of this mercy of God ? And do we 
feel the need of it for ourselves— for every moment? 
Then let us apply to the throne of grace in the free 
and open way of acceptance and access. Let us go 
to the King (as Benhadad's servants to the king of 
Israel in the spirit of self-condemnation and faith. 
Our acceptance does not depend (as in the case 
referred to) upon a peradventure ; " but it rests upon 
the sure word of promise — Him that cometh to me, 
/ will in no wise cast out,^^ ^ 



1 Compare 1 Kings xx. 31. 



2 John vi. 37. 



VERSE 65. 



169 



PART IX, 

65, Thou hast dealt ivell with th^y servant, 0 Lord., 
accGrding unto thy word. 

Perhaps David is here acknowledging the Lord's 
answer to his prayer — Deal bountifully with thy 
servant,'' i— Thou hast dealt well with thy servant, 

0 Lord, according unto thy word'^ — And who among 
us has not daily reason to make the same acknowledg- 
ment ? Even in those trials, when we have indulged 
hard thoughts of God, a clearer view of his judg- 
ments, and a more simple dependence upon his faith- 
fulness and love, will rebuke our impatience and unbe- 
lief, and encourage our trust. ^ Subsequent experience 
altered Jacob's hasty view of the Lord's dealings 
with him. In a moment of peevishness, the recol- 
lection of the supposed death of a beloved son, and 
the threatened bereavement of another, tempted him 
to say — ^' All these things are against me,''^ At a 
brighter period of his day, when clouds were be- 
ginning to disperse, we hear that " the spirit of Jacob 
revived — And Jacob said. It is enough : Joseph my 

1 Verse 17. 

^ * If all the sad losses, trials, sicknesses, infirmities, griefs, 
heaviness, and inconstancy of the creature be expounded to be, as 

1 am sure they are, the rods of the jealousy of a Father in heaven, 
contending with all your lovers on earth; though there were 
millions of them, for your love, to fetch it home to heaven, single, 
unmixed, you will forgive, if (w^e may use that w^ord) every 
rod of God, and not let the sun go down upon your wrath " 
against any messenger of your afflicting and correcting Father.' — 
Rutherford's Letters. , ^ Genesis xlii. 36, 

I 



170 



EXPOSITION OF PSALM CXIX. 



son is yet alive, I will go and see him before I die.''^ 
And when his evening sun was going down almost 
without a cloud, in the believing act of blessing the 
sons of his beloved Joseph/' ^ how clearly does he 
retract the language of his former sinful impatience I— 

God before whom my fathers, Abraham and Isaac^ 
did walk— the God, which fed me all my life long, 
unto this day — the Angel, which redeemed me from all 
evil, bless the lads.'' ^ This surely was in the true 
spirit of the acknowledgment—*^ Thou hast dealt well 
vjith thy servant, O Lord, according to thy word,^^ 

And how is it that any of us have ever harboured 
a suspicion of unbelief? Has God in any one instance 
falsified his promise ? Has the vision " failed to come 
at the end ? Has it ever lied?'^^ Has he not 

confirmed his promise by an oath," that we might 
have two immutable things '^ as the ground of strong 
consolation? "5 Any degree less than the full credit 
that he deserves, is admitting the false principle that 
God is a man that he should lie, and the son of man 
that he should repent. It weakens the whole spiri- 
tual fraoje, shakes our grasp of the promise, destroys 
our present comfort, and brings foreboding apprehen- 
sions of the future. Whereas, if we have faith and 
patience to wait, in the mount the Lord shall be 
seen." 6 t( ^\\ things" may seem to be against 
us," at the very time, when under the wonder-working 
hand of God they are working together for our 
good."" When we are in heaviness through mani- 
fold temptations," and we discover a " needs be " for 
it all, and the trial of faith is found unto praise and 
honour and glory "^ — have we not cause to say— 

^ Genesis xlv. 27, 28. 2 piebrews xi. 21. 

3 Genesis xlviii. 15, 16. Habakkuk ii. 3. 

^ Heb. vi. 17, 18, ^ Gen. xxii. 14. See Scott in loco. 

7 Rora. viii. 28. § I Peter i. 6, 7. 



VERSE 50. 



171 



Thou hast dealt well with thy servant, 0 Lord 
And when we begin to reap " the peaceful fruits of 
righteousness," ^ from the discipline of our Father's 
school, must we not put a fresh seal to our testimony ? 
But why should the believer delay his acknowledg- 
ment, till he comes out of his trial ? Ought he not to 
give it even in the midst of his heaviness? " ^ Xhe 
power of faith has enabled many, and would enable 
him, to glorify God in the fires ^ to trust" 
him, even when walking in darkness, and having no 
light ; " ^ and, even while smarting under his chastening 
rod, to acknowledge, that he has dealt well with 
him,^^ 

But if he doubts the reasonableness of this acknow- 
ledgment, then let him, while suffering under trial, 
endeavour to take up different language. ' Lord, thou 
hast dealt ill with thy servant; thou hast not kept 
thy word.' If in a moment of unbelief his impatient 
heart, like Jacob s, could harbour such a dishonour- 
able suspicion, his conscience would soon smite him 
with conviction — ' What! shall I — who am called 
out of darkness into marvellous light "—shall I, who 
am rescued from slavery and death, and brought into 
a glorious state of liberty and life, complain ? Shall 
I — who have been redeemed at so great a price, and 
who have a right to ^' all the promises of God in 
Christ Jesus," ^ and who am now an heir of God, 
and joint heir with Christ"^ — murmur at my Father's 
will ? Alas ! that my heart should prove so foolish — 
so weak— so ungrateful! Lord! I would acknow- 

1 Heb. xii. 11. 

^ Verses 71, 75. ''In every thing (therefore including affliction) 
by prayer and supplication, with thanksgiving,'^ &c. Phil. iv. 6. 
Compare also 1 Thess. v, 18. 

3 Isaiah xxiv. 15. ^ Ibid. 1. 10. 

5 2 Cor. i. 20. ^ Rom. viii. 17, 

1 2 



172 



EXPOSITION OF PSALM CXIX. 



ledge with thankfulness, and yet with humiliation— 
Thou hast dealt well with thy* servant, according f& 
thy word'^ But if these acknowledgments are hon- 
ourable to God, and supporting to our own faith, how 
many sweet occasions of calling to mind the Lord's 
mercies are lost by our own neglect ! Were we habi- 
tually to mark them for future remembrance, we 
should be surprised to see how their numbers would 
multiply, till we were ready to say — If I should 
count them, they are more in number than the sand." ^ 
And truly such recollections would come up as a sweet 
savour to God by Christ Jesus; " while they would 
serve to enhance every common, as well as everjr 
special, mercy—-*' Bless the Lord, O my soul, and 
all that is luithin me bless his holy name ; and forget 
not all his benefits." ^ 

66. Teach me good judgment and knowledge ; for I 
have believed thy commandments , 

If the perception of the Lord's merciful dealings 
with my soul is oh^cme— Teach me good judgment 
and kiiowledge. Give me a clear and enlarged appre- 
hension, that I may be ready with my acknowledgment 
— That all the paths of the Lord are mercy and truth. 
Thou hast dealt well ivith thy servant, 0 Lord, ac- 
cording to thy word^ Or even with an enlightened 
assurance of the Lord's wise and faithful dispensations, 
still would T urge this petition before my God, as 
needful for every step of my path. Indeed this prayer 
illustrates the simplicity and the intelligent character 
of Christian faith — always desiring, asking, and expect- 
ing the most suitable blessings. For what blessings 

1 Psalm cxxxix. 18. ^ Heb. xiii. 15. 

2 Psalm ciii. 1,2. ^ Ibid. xxv. 10. with v, 66. 



VERSE 66, 



173 



can be more suitable to an ignorant sinner, than good 
judgment a?id knowledge, '^knowledge'' of ourselves, 
of our Saviour, of the way of obedience — and good 
judgment,^' to direct and apply this knowledge to some 
valuable end ? These two parts of our intellectual 
furniture have a most important connexion and de- 
pendence upon each other, Knovdedge'' is the 
speculative perception of general truth. Judgment'' 
is the practical application of it to the heart and con- 
duct, Xo school, but the school of Christ — no teach- 
ing, but the teaching of the Spirit— can ever give this 
*^ good judgment and knoivledge.'' Solomon asks it 
for himself 1 — Paul for his people. ^ Both direct us 
to God as the sole fountain and author. ^ Much indeed 
do we need this teaching influence in the study of the 
word of God, In a field of such vast extent we should 
not satisfy ourselves with a narrow compass; but 
should be grasping a distinct and extended survey of 
those truths, which are so intimately connected with 
our Christian establishment and privilege. Much per- 
plexing doubt, discouragement, and fear ; much mis- 
taken apprehension of important truth, much coldness 

1 1 Kings iii. 9. ^ Phii. i. 9, 10. Col. i. 9. 

^ Prov. ii. 6. 1 Cor. i. 5. 2 Tim. i. 7. It is recorded of crie 
of the Reformers, that, when he had acquitted himself in a public 
disputation with great credit to his Master's cause, a friend begged 
to see the notes, which he had been observed to write, supposing 
that he had taken down the arguments of his opponents, and 
sketcbed the substance of his own reply. Greatly was he surprised 
to find that his notes consisted simply of these ejaculatory petitions 
— * More light, Lord, — more light,— more light \ ' x\nd how fully 
was the true spirit of prayer compressed and illustrated in these 
short aspirations! Could they fail of success? " If any of you 
lack wisdom, let him ask of God, that giveth to all men liberally, 
and upj^raideth not; and it shall he given him." James i. 5. 
Greenham, being asked his judgment of some important matters, 
— answered ' Sir, neither am I able to speak, nor you to hear ; 
for we have not prayed. I may indeed talk, and you may answer 
as natural men ; but we are not now prepared to confer as chil- 
dren of God.' Works, p. 19. 



174 



EXPOSITION OF PSALM CXIX. 



and backsliding of heart and conduct, arises from the 
want of an accurate and full view of the Scriptural 
system. 

This prayer has a special application to the tender 
and sensitive child of God. The disease of his con- 
stitution is too often a scrupulous conscience — one of 
the most active and successful enemies to his settled 
peace and quietness. ^ The faculty of conscience par- 
takes with every other power of man of the injury of 
the fall ; and therefore, with all its intelligence, 
honesty, and power, is liable to misconception. Like 
a defect of vision, it often displaces objects ; and, in 
apparently conflicting duties, that which touches the 
feeling, or accords with the temper, is preferred to 
one, which, though more remotely viewed, really pos- 
sessed a higher claim. Thus it pronounces its verdict 
from the predominance of feeling, rather than from the 
exercise of judgment— more from an indistinct percep- 
tion of the subject presented to the mind, than from a 
simple immediate reference to the law and testi- 
mony.'^ Again— matters of trivial moment are often 
insisted upon, to the neglect of important principles. ^ 
External points of offence are more considered, than 
the habitual mortification of the inward principle. 
Conformity to the world in dress and appearance is 
marked with stronger censure, than the general spirit 

^ ' Scruple ' — as Bishop Taylor tersely observes — * is a little stone 
in the foot. If you set it on the ground, it hurts you. If you 
hold it up, you cannot go forward. It is a trouble, when trouble 
is over ; a doubt, when doubts are resolved ; a little party behind 
the hedge, when the main army is broken and cleared ; and when 
conscience is instructed in its way, and girt for action, a light 
trifling reason, or an absurd fear, hinders it from beginning the 
journey, or proceeding in the way, or resting at the journeys' 
end.' Duct. Dubitant. Book I. Chap. vi. See Calvin's lively 
description of scrupulosity in Scott's Analysis of his Institutes,— 
Continuation of Milner, iii. 563. 

2 Col. ii. 18. 



VERSE 66. 



175 



of worldliness in the temper and conduct of outward 
non- conformists ; while the spirit of separation from 
the world ( which may exist in a somewhat wider range 
of Christian liberty, than the narrow perception of 
some professors has conceived is totally disregarded. 
Thus are non-essentials often confounded with funda- 
mentals — things indifferent with things unlawful, from 
a narrow misconception of what is directly forbidden 
and allowed.^ Conscience therefore cannot be safely 
trusted without the light of the word of God ; and 
most important is the prayer—*' Teach me good judg- 
ment and knowledge,^'' 

The exercises of this state of feeling are both endless 
and causeless. In the well-intended endeavour to guard 
against a devious track, the mind is constantly harassed 
with an over-anxious inquiry, whether the right path is 
accurately discovered ; and thus at once the pleasure 
and the progress of the journey are materially hindered. 
The influence therefore of this morbid sensibility is 
strenuously to be resisted. It renders the strait way 
more strait. It retards the work of grace in the soul. 
It is usually connected with self-righteousness. It 
savours of, and tends to produce, hard thoughts of God. 
It damps our cheerfulness in his service, and unfits us 
for the duty of the present moment. What however 
is more than all to be deprecated, is, that it multiplies 
sin ; or, to speak more clearly, it superinduces another 
species of sin, besides the actual transgression of the law 
of God. For opposition to the dictates of conscience 
in any particular is sin, even though the act itself may 
be allowed by the law of God. We may therefore sin 
in the act of doing good, or in obedience to the liberty 

^ See 1 Cor. viii. 4, 7. 
2 * Measuring actions b}^ atoms is the way — not to govern, but 
to disorder, conscience.' Bishop Taylor, ut supra. 



176 EXPOSITION OF PSALM CXIX, 



and enjoyment of the gospel, as weil as in the allowed 
transgression of the sacred law. Indeed under the 
bondage of a scrupulous conscience we seem to be 
entangled in the sad necessity of sinning. The dictates 
of conscience, eveyi when grounded upon misconception^ 
are authoritative,^ Listening to its suggestions may 
be sinning against the liberty, wherewith Christ has 
made us '^free/' and in w^hich we are commanded to 
''stand fast." 2 '^q human authority can free from 
its bonds. Resistance to its voice is disobedience to 
God's vicegerent, and therefore, in a qualified sense 
at least, disobedience to God himself. And thus sin 
is committed, even when that which conscience con- 
demns may be innocent.^ 

The evil of a scrupulous conscience may often be 
traced to a diseased temperament of body, to a natu- 
rally weak or perverted understanding, to the unfa- 
vourable influence of early prejudice — to a want of 
simple exercise of faith, or perception of the matters 
of faith. In these cases faith may be sincere, though 
weak ; and the sin, such as it is, is a sin of infirmity, 
calling for our pity, forbearance, prayer, and help. 
In many instances, however, wilful ignorance, false 
shame that will not inquire, or a pertinacious adher- 
ence to deep-rooted opinion, is the source of the dis- 
ease. Now such persons must be roused, even at the 
hazard of wounding the conscience of the more ten- 
derly scrupulous. But as the one class decidedly sin, 

1 See Rom. xiv. 14. "To him that esteemeth anything to be 
unclean (though clean by the express appointment of God.'* Acts 
X. 9 — 15. 1 Tim. iv. 3 — 5, and only " unclean'^ therefore by the 
misconception of conscience) "to him it is unclean" — i.e. — he 
r/iust not touch it upon the ground of conscience—though the Gos- 
pel allowed the use of it, and it was an infringement of Cliristian 
liberty to abstain from it. Thus did his ignorance make to him- 
self an occasion of sin. 

2 Gal. V. l<,withiv. 9, 10. ^ Compare Rom. xiv. 20— 23. 



VERSE 66 e 



177 



and the other too frequently indulge their infirmityj 
the excitement will probably be ultimately useful to 
both. Both need to have the conscience enlightened ; 
and to obtain a right radgment in all things" — by a 
more diligent search in the Scriptures '' — by *^ seek- 
ing the law at the mouth of the priest" ' — and, above 
all, by earnest prayer with the Psalmist—'' Teach me 
good judgment and knowledge, Thus they vvill 
discern between what is imperative, and what is in- 
different; what is lawful, and what is expedient. If 
whatsoever is not of faith is sin," then the only 
prospect of the removal of the doubt will be increase 
of faith— that is, a more full persuasion of the Divine 
warrant and instruction.* Howbeit there is not in 
Bvery one this knowledge ; "^ y^t the exhortation speaks 
alike to all — Grow in grace, and in the knowledge 
of our Lord and Saviour Jesus Christ."- Indeed 
the most favourable s^rmptoms of scrupulosity (except 
where the disease originates in external causes) par- 
take of the guilt of wilful ignorance ; because none can 
strictly be said sincerely to 3.?>k fov good jiidgment 
and knoivledge,'^ who do not diligently improve all 
means of obtaining it. If therefore the scrupulous 
shrink from honestly seeking the resolution of their 
difficulties in private conferences (where they are to 
be had) with Ministers or experienced Christians, so 
far they must be considered as wilfully ignorant. We 
would indeed "receive them" — ''bear with their 
infirmities,"^ and encourage them to expect relief 
from their hard bondage in the way of increasing dili- 
gence, humility, and prayer. While their minds are 

^ Mai. ii. 7. See the example of the Drimitive church. Acts 

XY. 1,2. 

- Pvom. xiv. 5. ^1 Cor. viii. 7. 

^ 2 Peter iii. 18. ^ Rom. xiv. 1 ; xv. 1. 

I 5 



178 EXPOSITION OF PSALM CXIX. 



in doubt concerning the path of duty, their actions 
must be imperfect and unsatisfactory. Let them there- 
fore wait, inquire, and pray, until their way be made 
plain. Having done this, let them act according to 
their conscience, allowing nothing that it condemns, 
neglecting nothing which it requires. The responsi- 
bility of error (should error be eventually detected) 
will not be- — the too implicit following of the guid- 
ance of conscience — but the want of due care and 
diligence for its more clear illumination. Generally, 
however, the rule will apply — If thine eye be single^ 
thy whole body shall be full of light." ^ 

But, besides the scrupulous conscience, the imper- 
fectly enlightened conscience presents a case equally 
to be deprecated. Often does it charge the incessant 
variations of feeling to a sinful source, when they 
have really originated in bodily indisposition, or acci- 
dental influence of temptation. Sins of infirmity are 
confounded with sins of indulgence ; occasional with 
habitual transgressions of duty. Only a part of the 
character is brought under cognizance; and while 
short comings or surprisals are justly condemned ; yet 
the influence of contrition, faith, love, and watchful- 
ness, is passed by unnoticed. Thus the gospel 
becomes the very reverse of the appointment of its 
gracious Author. ^ It brings ashes for beauty, mourn- 
ing for the oil of joy, and the spirit of heaviness for the 
garment of praise. If this evil is not a sin unto 
death," it is a sore evil under the sun," which may 

^ Matt. vi. 22. Comp. Prov. xxiv. 5. For a similar view of 
this case, see Baxter's Christian Directory, Book i. Chap. iii. The 
sacrifices appointed for sins of ignorance under the law, (Lev. iv.) 
marks God's sense of this case ; while the frequent breaches of 
Christian unity and forbearance arising from it may well justify 
this extended consideration of it. 

2 Compare Isaiah Ixi. 3. 



VERSE 67. 



179 



often give occasion for the prayer — Teach me good 
judgment and knowledge : that, in the simplicity of 
faith, I may be blessed with a tender conscience, and 
be delivered from the bondage of a scrupulous, and 
from the perplexity of an unenlightened, conscience. 
Let my heart never condemn me where it ought not. 
Let it never fail to condemn me where it ought. 

But alas ! the perception of our need of this good 
judgment and knowledge,''^ is far too indistinct and 
uninfluential. We need to cry for these valuable 
blessings with deeper earnestness, and more diligent 
and patient waiting upon God. Divine wisdom is a 
treasury, that does not spend by giving ; and we may 
ask to be enriched to the utmost extent of our wants, 

in full assurance of faith." But this faith embraces 
the whole revelation of God — the commandments as 
ivell as the promises. And thus it becomes the prin- 
ciple of Christian obedience. For can v/e believe 
these commandments to be as they are represented — 
*^ holy, just, and good, and not delight in them ? " ^ 
^ In those is continuance," saith the prophet, and 
we shall be saved. ^' ^ Convinced of their perfection, 
acknowledging their obligations, loving them and 
living in them, we shall come to full age " in the 
knowledge of the Gospel, and *'by reason of use have 
our senses exercised to discern good and evil." ^ 



67. Before I was afflicted I went astray; hut now 
have I kept thy word. 

The exercise of good judgment and knowledge 
will lead us to deprecate, instead of desiring, a pros- 
perous state. Its seductive temptations and the too 

^ Rom. vii. 12, with 22. ^ Isaiah Ixiv. 5. 

^ Hebrews v. 14. 



180 EXPOSITION OF PSALM CXIX. 



successful hindrances, which it offers to our pro- 
oTess, render the condition far more to be dreaded 
than to be envied. Should the Christian, by the 
appointment of God, be thrown into this atmosphere 
of danger, he will feel the prayer that is so often put 
into his lips most peculiarly expressive of his need 
— ' In all time of our ivealth — Good Lord! deliver 
US / ' ^ A time of wealth is indeed a time of special 
need — such mighty power does it give to Satan's 
temptations, while at the same time it weakens our 
perception of their power ! Many and afflicting are 
the instances recorded of its baneful influence on the 
Lord's people, ^ while its unmitigated curse in the 
experience of the ungodly is written as with a sunbeam 
for our warning — " When Jeshurun waxed fat, he 
kicked — I spake unto thee in thy prosperity ; but 
thou saidst, I will not hear."^ But how awful will 
be the period, when the question shall speak to the 
conscience with all the poignancy of self-conviction — 
What fruit had ye then in those things whereof ye 
are now ashamed ? " What is the end of this flowery 
path? Death !''^ Surely thou didst set them 
in slippery places : thou casteth them down into de- 
struction. How are they brought into desolation as in 
a moment ! They are utterly consumed with terrors ! '* ^ 
The prosperity of fools shall destroy them.''^ 
Our Saviour's allotment for his people — " In the 
world ye shall have tribulation 7 — marks not less 
his wisdom than his love. This is the gracious rod., 

- Litany. 

- The histories of David, 1 Chron. xxi. 1 — 4 ; Solomon^, 

1 Kings xi. 1—8; Uzziah. 2 Chron. xxvi. 16; and Hezekiah^ 

2 Chron. xxxii. 25 — 32, will readily occur to the mind. 

^ Deut. xxxii. 15. Jer. xxii. 21. ^ Romans vi. 21. 

^ Psalm Ixxiii, 18, 19. ^ Proverbs i. S2, 

7 John xvi. 33. Acts xiv. 22. 1 Thess. iii. 3, 



VERSE 67. 181 

by which he scourges back his prodigal children to 
himself. This is the wise discipline, by which he 
preserves them from the poisoned sweetness of carnal 
allurements, and keeps their hearts in a simple direc- 
tion towards himself, as the well-spring of their ever- 
lasting joy. With all of them this one method has 
been pursued. All have been taught in one school. 
All have known the power of affliction in some of its 
varied forms of inward conflict or outward trouble ; 
and the experience, derived from this source, has 
given abundant evidence, that the pains bestowed 
upon them have not been in vain — ' Noio " — is each 
of them ready to say — " Now have I kept thy word,'' 
I never prized it before. I could indeed scarcely be 
said to know it. I never understood its comfort, 
until affliction expounded it to me. I never till nov/ 
saw its suitableness to my case.' Thus it was with 
Manasseh, when in affliction he besought the Lord, 
and humbled himself greatly before the Lord God 
of his fathers." ^ Thus also in affliction the Lord 
heard Ephraim bemoaning himself." ^ The same 
eye, under the same circumstances, now beheld 
Israel seeking him early," ^ and the forlorn wander- 
ing child casting a wishful, penitent look towards his 
Father's house, as if the sinful pleasures, that had 
enticed his heart from home, w^ere now embittered 
to his soui.^ 

But what an heightened aggravation of guilt, when 
these special and choicest mercies fail of their gra- 
cious end — when vanity, worldliness, and sin reign as 
before with uncontrolled sway ! Ah ! w^hen sinners 
are un-humbled under the mighty hand of God " — 

^ 2 Chronicles xxxiii. 12. Comp. Daniel iv. 3 6, oT. 
2 Jeremiah xxxi. 18, 19. ^ Hosea v. 15; vi. 1, 2. 

^ Luke XV. 16, 17. 



182 EXPOSITION OF PSALM CXIX. 

when they are afflicted, and not purged by afflic- 
tion — when it is said of them — They received not 
correction " ^ — it seems to be the forerunner of that 
tremendous judgment — ''Why should ye be stricken 
any more ? " ^ 

Heavenly Father ! keep thy poor weak erring 
child from this fearful doom. Let not that measure 
of prosperity, which thou mayest be pleased to 
vouchsafe, prove my curse. But especially let every 
cross, every affliction, which thou art pleased to 
mingle in my cup, conform me more to my Saviour's 
image, restrain my heart from its daily wanderings, 
endear thy holy ways and word to my soul, and give 
me sweeter anticipations of that blessed home, where 
I shall never wander more, but find my eternal hap- 
piness in '' keeping thy word,^^ 

68. Thou art good, and doest good ; teach me thy 
statutes. 

The blessed effects of chastisement, as a special 
instance of the Lord's goodness, might naturally lead 
to an acknowledgment of his general goodness, in his 
own character, and in his unwearied dispensations of 
love. Judging in unbelieving haste of his providential 
and gracious dealings, feeble sense imagines a frown, 
when the eye of faith discerns a smile, upon his face ; 
and therefore in proportion as faith is exercised in the 
review of the past, and the experience of the present, 
we shall be prepared with the ascription of praise — 

Thou art good,^^ This is the true and genuine 
character of God. He is good — He is goodness. — 
Good in himself— good in his essence— good in the 



^ Zeph. iii. 2. 



2 Isaiah i. 5. 



VERSE 68. 



183 



highest degree. All the names of God are compre- 
hended in this one of Good,'' i ' All the acts of 
God are nothing else but the effluxes of his goodness, 
distinguished by several names according to the object 
it is exercised about. When he confers happiness 
without merit, it is grace. When he bestows happi- 
ness against merit, it is mercy. When he bears with 
provoking rebels, it is long-suffering. When he per- 
forms his promise, it is truth. When he commiserates 
a distressed person, it is pity. When he supplies an 
indigent person, it is bounty. When he succours an 
innocent person, it is righteousness. And when he 
pardons a penitent person, it is mercy. All summed 
up in this one name of Goodness. None so communi- 
catively good as God. As the notion of God includes 
goodness, so the notion of goodness includes diffusive- 
ness. Without goodness he would cease to be a 
Deity ; and without diffusiveness he would cease to 
be good. The being good is necessary to the being 
God. JFor goodness is nothing else in the notion of it 
but a strong inclination to do good, either to find or 
to make an object, wherein to exercise itself, ac- 
cording to the propension of its own nature. And 
it is an inclination of communicating itself, not for 
its own interest, but for the good of the object it 
pitcheth upon. Thus God is good by nature ; and 
his nature is not without activity. He acts con- 
veniently with his own nature. Thou art good, and 
doest good.^'^ 

1 The revelation of the ''goodness'* of God was made to 
Moses in direct answer to his prayer — " I beseech thee, show 
me thy glory" — evidently marking his *' goodness'* to be not a 
single attribute, or a display of any particular feature of the 
Divine character, but rather to consist in the combined exercise 
of all his perfections. Exodus xxxiii. 18, 19, with xxxiv, 5 — 7. 

2 Charnock's Works, vol. i. 581, 585, 588. For another exqui- 



184 



EXPOSITION OF PSALM CXIX. 



How easily is such an acknowledgment excited 
towards an earthly friend ! Yet who has not daily 
cause to complain of the coldness and languor of his 
affections towards his God ? It would be a sweet 
morning's reflection to recollect some of the innumer- 
able instances, in which the goodness of God has been 
most distinctly marked ; to trace them in their peculiar 
application to our own need ; and above all to mark, 
not only the source from which they come, but the 
channel through which they flow. A view of covenant 
love does indeed make the goodness of God to shine 
with inexpressible brightness in the face of Jesus 
Christ;"! and often, when the heart is conscious of 
backsliding, does the contemplation of this " goodness''^ 
under the influence of the Spirit, prove the Divinely 
appointed means of leading us to repentance." ^ 

But praise will always give encouragement to 
prayer. Thou art good, and doest good,^^ Then 
give me the good I need— Give me this instance 
of thy goodness — Teach me thy statutes,'^ Thus 
should our views of the goodness of God establish our 
habit of dependence upon him for every needful 
blessing, and among the rest, for the blessing of 
Divine teaching, which indeed is connected with this 
feature of his character. ^ Twice before had the 
Psalmist sent up this prayer and plea.^ Yet, though 
probably the carnal taste may be weary of the repe- 
tition, he seems to make the supplication ever new by 
the freshness and vehemency of his desires. And let 
me ever make it new by the remembrance of that one 
display of goodness, which casts every other manifes- 

site view, (parallel, and in some degree identical, with Charnock) 
of this * perfecting perfection, which crowns and consummates all 
the rest.'— See Howe's Works, 8vo. Edit. 1 822. viii. pp. 107—114. 



1 2 Cor. iv. 6. 

2 Psalm XXV. 8. 



2 Romans ii. 4. 
4 Verses 12, 64. 



VERSE 69. 



185 



tation into the shade, constituting of itself a complete 
mirror of infinite and everlasting goodness— God so 
loved the world, that he gave his only-begotten Son.'' ^ 
What can I say to this — but Thou art good, and 
doest good,^^ What may I not then expect from thee ! 
' Teach me thy statutes''^ — Teach me the revelation 
of thyself — -Teach me the knowledge of thy Son. For 
this is life eternal, that I might know thee, the only 
true God, and Jesus Christ whom thou hast sent." ' - 

69. The proud have forged a lie against me: hut I 
will keep thy precepts with my lohole heart. 

If the Lord does us good, we must expect Satan to 
do us evil. Acting in his own character, as'* a liar 
and the father of it," ^ he readily puts it into the hearts 
of his children to forge lies against the children 
of God ! But all is overruled by the ever-watchful 
care and providence of God for the eventual good of 
his church. The cross frightens the insincere, and 
removes them out of the way ; while the stedfastness 
of his own people, marvellously displays to the world 
the power and triumph of faith. A most delightful 
source of encouragement in this fiery trial is to take 
off the eye from the objects of sense, and to fix it 
upon Jesus as our pattern, no less than our life. For 
as in every trial we enjoy the high honour and privilege 
of being conformed to his suffering image, so his life, 
and daily sorrows and tribulations, supply to us equal 
direction and support. Do '' the proud forge lies 
against us?'' So did they against him^ — The dis- 
ciple is not above his Master, nor the servant above 
his Lord. It is enough for the disciple, that he be as 

1 John iii. 16. - Ibid. xvii. 3. 

3 Ibid. viii. 44. - Compare Matt. xxvi. 59 — 61. 



186 



EXPOSITION OF PSALM CXIX. 



bis Master, and the servant as his Lord. If they have 
called the Master of the house Beelzebub, how much 
more shall they call them of his household." ^ The 
exhortation therefore of the apostle speaks to this case 
— Consider him, that endured such contradiction of 
sinners against himself, lest ye be wearied and faint in 
your minds.'^ ^ 

But is it always lies that are forged against us ? 
Is there no worldliness, or pride, or inconsistency in 
temper and walk, that opens the mouths of the enemies 
of the gospel, and causes '*the way of truth to be 
evil spoken of ?" ^ Do they not sometimes say all 
manner of evil against some of us, for Christ's sake ; " 
yet alas! not altogether ''falsely?"^ AVoe unto 
the world, because of offences ! for it must needs be 
that offences come ; but woe to that man, by whom the 
offence cometh ! '' ^ If however the reproach of the 
world be the reproach of Christ/'' let us hold fast 
the profession of our faith without wavering ; for he is 
faithful that promiseth."^ Insincerity of heart is one 
of the most powerful hindrances to a consistent and 
persevering endurance of the cross. A heart divided 
between God and the world will ever be found faulty 
and backsliding. 7 Wholeness of heart in the precepts 
of God adorns the Christian profession, awes the 
ungodly world, realizes the full extent of the Divine 
promises, and pours into the soul such a spring-tide 
of enjoyment, as more than counterbalances all the 
reproach, contempt, and falsehood, which the forge 
of the great enemy is employing against us with 
unceasing activity, and relentless hatred. Yet forget 

1 Matt.x. 24, 25. - Heb.xii. 3. 

3 2 Peter ii. 2. ^ See Matt. v. 11. 

5 Ibid, xviii. 7. ^ Heb. x. 23. 

^ Comp. Hos. X. 2 Jer. iii. 10. 



VERSE 70. 187 

not, believer, that these proofs of the malicious enmity 
of the proud must often be received as the gentle 
stroke of your Father's chastisement. Let the fruits 
of it then be daily visible in the work of mortification 
— in the exercise of the suffering graces of the gospel 
of Christ— in your growing conformity to his image- — 
and in a progressive meetness for the world of eternal 
uninterrupted love. 

70, Their heart is as fat as grease ; hut I delight 
in thy law. 

An awful description of the hardened state of the 
proud forgers of lies I Yet not of their state only, but 
of every sinner, who stands out in wilful rebellion 
against God. The tremendous blow of Almighty jus- 
tice has benumbed his hearty so that the pressure of 
mountains of sin and guilt is unfelt ! The heart is left of 
God — seared with a hot iron,'^ ^ and therefore with- 
out tenderness; past feeling;" - unsoftened by the 
touch and power of the word , unhumbled by the rod 
of providential dispensations, given up to the heaviest 
of all spiritual judo ments ! But it is of little avail to 
stifle ^tbe voice of conscience, unless the same power 
or device could annihilate hell. It will only awake 
out of sleep, like a giant refreshed with wine," ^ and 
rage with ten-fold interminable fury in the eternal 
world, from the temporary restraint, which for a 
short moment had benumbed its energy. Wilful 
resistance of the light of the gospel and the strivings 
of the Spirit is the awful provocation, that has con- 
strained from a God of love the message of judicial 
abandonment — Make the heart of this people fat, 

^ 1 Timothy iv. 2. " Eph. iv. IS. 

3 Psalm Ixxviii. 65; P. T. 



188 EXPOSITION OF PSALM CXIX. 



and make their ears heavy, and shut their eyes ; lest 
they see with their eyes, and hear with their ears, and 
understand with their heart, and convert, and be 
healed."^ Who then among us will not cry — ^ From 
hardness of heart, and contempt of thy word and 
commandments , Good Lord ! deliver us ! ' " Tender- 
ness is the first mark of the touch of grace, when the 
heart becomes sensible of its own insensibility, and 
contrite on account of its own hardness. ' Nothing ' — 
said Jerome, in a letter to a friend — * makes my heart 
sadder, than that nothing makes it sad.' But when 
the plague of our own heart " begins to be knovv^n,"-^ 
and to become matter of confession, humiliation, and 
prayer; the promise of a new heart," is as ^Mife 
from the dead."^ Now then the subject of this pro- 
mise delights in God's law and this, amidst the 
sometimes overwhelming power of natural corruption, 
gives a satisfactory witness of a change from death 
unto life.'' 

Christian ! can you daily witness the wretched 
condition of the ungodly, without the constraining 
recollection of humiliation and love ? ^ What sovereign 
grace, that the Lord of glory should have set his love 
upon one so vile.'^ What mighty power to have 
raised my insensible heart to that delight in his law, 
which conforms me to the image of his dear Son.^ 
Deeply would I abhor myself;" and gladly would I 
acknowledge, that the service of ten thousand hearts 
would be a poor return for such unmerited love.'^ As 
for those who are left without the quickening influence 
of the Divine Spirit, all is death ! Come from the 

1 Isaiah vi. 9, 10. ^ Litany. 

3 1 Kings viii. 38. Ezekiel xxxvi. 26, 

^ Ephesians ii. 4, 5. ^ See Psalm xL 8. 
^ John vi. 63. 



VERSE 71. 



189 



four winds, O breath ; and breathe upon these slain, 
that they may live." ^ 

Let us apply, for the purpose of daily self-exami- 
nation, this description of the heart, either as given up 
to its natural insensibility, or as cast into the Scripture 
mould of delight in the law of God J'' Such an 
examination will prove to us, how much even renewed 
souls need of the transforming, softening, influences 
of grace. The deceitfulness of sin" spreads a hard- 
ness over the heart, ^ which, if left to itself, would 
soon revert to its original character — as fat as grease'' 
— unfeeling — incapable of impression without a divine 
touch. O Lord, let not my heart be unvisited for one 
day, one hour, by that melting energy of love, which 
first made me feel, and constrained me to love. 

71. It is good for me that I have been afflicted ; that 
I might learn thy statutes. 

If I mark in myself any difference from the ungodly 
— if I can feel that the natural insensibility of my 
heart is yielding to the influence of grace — if I am 
enabled to delight in God's law,'^ which before I 
bad neglected as a strange thing ; " ^ where and by 
what means has this change been produced ? If this 
transformation — by which God has made my heart 
soft,"^ which before was " as fat as grease'^ — has 
been wrought in the school of affliction ; let me be 
ready to acknowledge — It is good for me that I 
have been afflicted. None indeed but the Lord's 
scholars can know the benefit of this school, and this 
teaching. If any special lesson is to be taught, it will 
probably be learned there ; for there it is, that he 

1 Ezekiel xxxvii, 9. " Hebrews iii. 13. 

^ Hosea viii. 12. ^ Job xxiii. 16. 



190 EXPOSITION OF PSALM CXIX. 



sheweth us our work ; he openeth also our ear to 
discipline/' 1 ' I never' — said Luther—^ knew the 
meaning of God's word, until I came into affliction. 
I have always found it one of my best schoolmasters.'^ 
This teaching — as the fruit of affliction—marks the 
sanctified from the unsanctified cross. For it may be 
most truly said, that affliction under this Divine 
teaching explains many a hard text, and seals many a 
precious promise. 

Indeed we should miss much of the meaning and 
spiritual blessing of the word, if we were not more or 
less placed under this discipline. For how can we have 
any experimental acquaintance with the promises of 
God, except we are brought into those circumstances 
for which the promises are made? How, for example, 
could we understand the full mercy of such a gracious 
word — Call upon me in the day of trouble ; I will 
deliver thee, and thou shalt glorify me"^ — unless our 
condition were such, as to remind us of our Lord's 
declaration — " In the world ye shall have tribulation ? 
And how much more profitable is this learning ac- 
quired in the school of experience, than the result 
of mere human instruction ! When therefore we are 

1 Job xxxvi. 8—10. 
^ On another occasion, referring to some spiritual temptation 
on the morning of the preceding day, he added to a friend, (Justin 
Jonas) * Doctor, I must mark the day: I was yesterday at school.' 
Milner, v. 484. In one of his works, he most accurately calls afflic- 
tion ' the theology of Christians '— * theologiam Christianorum.' 
To the same purport is the testimony of a learned French divine 
and tried saint of God — * I have learned more divinity.' said Dr. 
Rivet, confessing to God of his last days of affliction — ' in these 
ten days that thou art come to visit me, than I did in fifty years 
before. Thou hast brought me to myself. " Before I was afflicted 
I went astray," and was in the world; but now I am conversant 
in the school of my God ; and he teacheth me after another 
manner than all those doctors, in reading whom I spent so much 
time.' — Middleton's Biog. Evan. iii. 238. 

2 Psalm 1. 15. 4 John xvi. 33, 



VERSE 71. 191 

led to pray for a clearer apprehension and interest in 
the contents of the blessed book, and for a deeper 
experience of its power upon our hearts; we are in 
fact often unconsciously supplicating for the chastening 
rod of our Father's love. For it is the man whom 
the Lord chasteneth," that he teacheth out of his 
law.'^i Peter indeed, when on the mount of trans- 
figuration, said — It is good for us to be here. Let 
us build here three tabernacles.'^ Here let us abide 
in a state of comfort, indulgence, and sunshine. But 
well was it added by the sacred historian — Not 
knowing what he said."- The judgment of David 
was far more correct^ when he pronounced, that it 
was good for him that he had been afflicted.''^ For so 
often are we convicted of inattention to the voice of the 
Lord — so often do we find ourselves looking back upon 
forsaken Sodom, or lingering in the plains, instead of 
pressing onward to Zoar^ that the indulgence of our 
own liberty would shortly hurry us along the pathway 
of destruction. Alas! often do we feel the spirit of 
prayer to be quenched for a season by an heart 
overcharged with the cares of this life '' ^ — or by the 
overprizing of some lawful comfort — or by a temper 
inconsistent with our Christian profession— or by an 
undue confidence in the flesh. And at such season of 
backsliding, we must count among our choicest mer- 
cies, the gracious discipline, by which the Lord schools 
us with the cross, that we may learn his statutes J' 
Are you then, tried believer, disposed to regret the 

^ Psalm xciv. 12. The use of the vs'ord Tra^oeia in the accep- 
tation of chastenhig (LXX. in this verse, and Hebrews xii. 5, J is 
remarkable, as describing literal!}- the instruction, by vrhich a 
child is trained to the acquisition of useful knowledge; which, 
however, not being generally effected without chastening, accounts 
for the use of the word, to mark the discipline, which usually 
attends instruction. 
2 Luke ix. 33. ^ Comp. Gen, xix. 17—22. ^ Luke xxi. 34. 



192 



EXPOSITION OF PSALM CXIX. 



lessons you have already learned in the school ; or 
can you conceive that you have purchased them at 
too dear a cost ? Do you grieve over the bleedings 
of a contrite heart, that have brought you under the 
care of the healing physician ? Or do you know any 
other way, by which you could have obtained so rich 
a knowledge of his love, or have been trained to such 
implicit obedience to his will ? As Jesus, though 
he were a Son, yet learned obedience by the things 
that he suffered; so may we rejoice, inasmuch 
as we are partakers of his sufferings,"- and be thank- 
ful to learn the same obedience, as the evidence and 
fruits of our conformity to him. 

The Lord save us from the greatest of all afflictions — 
an affliction lost ! ^ Be thou instructed, O Jeru- 
salem, lest my soul depart from thee ; lest I make 
thee desolate, a land not inhabited. «^ He that, being 
often reproved, hardeneth his neck, shall suddenly be 
destroyed, and that without remedy."^ A call to 
tremble and repent, to watch and pray, and turn to 
him that smiteth us ! " ^ 

Oh ! is there one of that countless throng surround- 
ing the everlasting throne, that is not ready with this 
song of praise — It is good for me that I have been 
afflicted?'^ — " And one of the elders answered, saying 
unto me — What are these which are arrayed in white 
robes ? and luhence came they ? And I said unto 
him. Sir, thou knowest. And he said unto me. These 
are they which came out of great tribulation, and have 
washed their robes, and made them white in the blood 
of the Lamb." 



^ Hebrews v. 8. ^ I Peter iv. 13. 

^ Compare 1 Kings xiii. 33, 2 Chronicles xxviii. 22. 
^ Jeremiah vi. 8. ^ Prov. xxix. 1. 

^ Isaiah ix. 13. Rev. vii. 14. 



VERSE 72. 



193 



72. The laiv of thy mouth is better unto me, than 
thousands of gold and silver. 

Well might David acknowledge the benefit of 
affliction, since he had thus learned in God^s sta- 
tutes'' something, that was ''better to him than 
thousands of gold and silver,'^ This was indeed an 
enlightened judgment for one to form, who had so 
small a part of " the law of God's mouth, and so 
large a portion of this world's treasure. And yet, 
if we study only his book of Psalms to know the 
important uses and privileges of this law, and his 
son's Book of Ecclesiastes to discover the real value of 
paltry gold and silver, ^ we shall under Divine teaching 
be led to make the same estimate for ourselves. With 
the same, or rather with far higher delight than the 
miser calculates his '' thousands of gold and silver,''' 
does the believer tell out the precious contents of the 
law of his God, After having endeavoured in vain to 
count the '' thousands in his treasure, he is con- 
strained to sum up their value by a single name — '' the 
unsearchable riches of Christ."- Would not the 
smallest spot of ground be estimated at the price of 
" thousands of gold and silver,'''' if it were known to 
conceal under its surface a mine of inexhaustible trea- 
sure ? This it is that makes the word so inestimable. 
It is the field of the '' hidden treasure." '' The pearl 
of great price" ^ is known to be concealed here. The 
believer would not therefore part with one leaf of his 
Bible for all the '' thousands of gold and silver'' that 
the world could empty before him. He knows him- 
self to be in possession of the substance — he has found 

' Eccles. V. 9—20; vi. 1,2. - Ephes.iil. 8. 

2vlatthe\v xiii. 44 — 46. 

K 



194 EXPOSITION OF PSALM CXIX. 

all besides to be a shadow, — I lead'' — saith the 
Saviour — in the way of righteousness, in the midst 
of the paths of judgment ; that I may cause them that 
love me to inherit substance; and I will Jill their 
treasures,'^ ^ The grand object therefore of search- 
ing the Scriptures," is because they testify of 
Christ." 2 X sinner has but one want — a Saviour. 
A believer has but one desire—to know and win 
Christ." 3 With a single eye" therefore— an eye 
intent upon one point — he studies this blessed book. 

With unveiled face he beholds in this glass the 
glory of the Lord ; " ^ and no arithmetic can compute 
the price of that, which is now unspeakably better to 
him than the treasures of the earth. 

Christian ! Be ever ready with your testimony, that 
no book has imparted the delight which you have 
found in the book of God. You have here opened 
the surface of much intellectual interest and solid in- 
struction. But it is the joy that you have found in 
the revelation of the Saviour — in his commands — in 
his promises — in his ways — that leads you to exclaim 
— More to be desired are they than gold, yea, than 
much fine gold ! " ^ Yes indeed — Every promise — 
every declaration— centering in him, is a pearl; and 
the v» ord of God is full of these precious pearls. If 
then they be the richest, who have the best and the 
largest treasure ; those who have most of the word in 
their hearts — not those who have most of the world 
ill their possession — are justly entitled to this pre- 
eminence. Let then the word of Christ dwell in us 
richbj in all wisdom." ^ For those who are rich in 
this heavenly treasure, are men of substance indeed. 

Can I add my testimony to this estimate of the 

1 Prov. viii. 20, 21. - John v. 39. ^ phil. iii. 8— i 0. 

^ 2 Cor. iii. 18. ^ Psalm xix, 10. ^ Col. iii. 16. 



VERSE 72. 195 

sacred treasure ? Many will inconsiderately acknow- 
ledge its supreme value, while they yet hesitate to 
relinquish even a scanty morsel of this world's portion 
for an interest in it. Do I then habitually prefer 
this law of God's mouth'' to every worldly ad- 
vantage ; so that I am ready to forego every selfish 
consideration,^ if it may only be the means of uniting 
my heart more closely to the Book of God ? If I 
cannot set my seal to the testimony here given of its 
value, I fear it must be, because I have not yet 
opened the mine. But if I can assent to this decla- 
ration of the man of God, I have made a far more 
glorious discovery than Archimides : and therefore 
may take up his expression of joyful surprise — * I 
have found it ! I have found it ! '—What ?— That 
which the world could never have given me — that 
which the world can never deprive me of. 

Lord! help me to prize the lav) as coming from 
thy mouth Let it be for ever written upon my 
heart. Let me be daily exploring my hidden trea- 
sures. Let me be enriching myself and all around me 
with a present possession and interest in these heavenly 
blessings. 

1 A Jewish Rabbi, when induced by the prospect of a hicrative 
situation to fix his settlement in a place where there was no syna- 
gogue, is said to have resisted the temptation by the recollection 
of this verse — Poli Synopsis — in loco. A reproof to Christians, 
who, in " choosing the bounds of their habitation," have not 
always been single-minded in laying before them their Master's 
rule.' Matthew vi. 33. 



196 EXPOSITION OF PSALM CXIX. 



PART X. 

73. Thy hands have made 7ne and fashioned me : 
give w.e understanding, that I may learn thy 
commandments. 

In the vast universe of wonders, man is the greatest 
wonder — ' the noblest work of God.' A council of 
the Sacred Trinity appears to have been held respect- 
ing his creation. God said, Let us make man in 
our image, after our likeness." ^ What an amazing 
thought is it, that the three Eternal subsistents in 
the glorious Godhead should have united in gracious 
design and operation towards the dust of the earth ! 
But thus man was formed — thus was he raised out 
of his parent dust — from this low original, to be 
immediately set apart ''for the Master's use"— the 
living temple and habitation of Divine glory— a Being 
full of God. The first moment that he opened his 
eyes to behold the light and beauty of the new-made 
world, the Lord separated him to receive the con- 
tinual supply of his own life. His body was fitted as 
a tabernacle for his soul, '' curiously wrought" by 
the hand of God ; and all its parts and *' members 
written in his book, which in continuance were 
fashioned, when as yet there was none of them." 
Most naturally therefore does the contemplation of 
this " perfection of beauty " in the works of God, 
raise the grateful and adoring mind upward — '' I will 
praise thee ; for 1 am fearfully and wonderfully made ; 
marvellous are thy works ; and that my soul knoweth 



^ Genesis i. 26. 



VERSE 73. 



197 



right well/'i Thy hands have made me and 
fashioned me,'"' 

But where the soul is alive to the recollection of 
being the workmanship of God, there will be a sense 
of important relation to God, and a desire for a 
spiritual principle of life and understanding to act 
according to this relation. Could we suppose that 
man was framed to eat, to sleep, and to die — that, 
after taking a few turns upon the grand walk of life, 
he was to descend into the world of eternal silence, we 
might well ask the question of God — Wherefore 
hast thou made all men in vain ? " 2 ^jj^ f^^^^ 

awakening of man from his death-like sleep enlightens 
him in the right knowledge of the end of his creation. 
He pleads his relation to God as the ground of his 
prayer for Divine teaching. What is it which thy 
creature and workmanship begs of thee ? That, as 
thou hast given me a natural being, thou wouldest 
give me the principle of spiritual existence, without 
which my natural existence can never glorify thee. 
All the privileges of my creation were lost by the fall. 
Thou hast indeed '^curiously wrought" my frame; 
but sin has marred all. Make me thy spiritual 

workmanship, created in Christ Jesus." ^ ^' Give 
me understanding^^ — spiritual knowledge, "-that I 
may learn thy commandments^^— IRenew a right 
spirit within me." ^ 

It is however impossible to convince the natural 
man, that he needs to make such a prayer as this. 
No — he is puffed up in his own wisdom. He cannot 
receive the divine testimony, that levels him, while 
he understandeth not," with ^' the beasts that 
perish" ^ and tells him, that he must become a fool, 

1 Psalm cxxxix. 14 — 16. , ^ Ibid. Ixxxix. 47. 

^ Ephes. ii. 10. ^ Psalm li. 10. ^ Ibid. xlix. 20. 



198 EXPOSITION OF PSALM CXIX. 

that he may be wise."i But should he ever know 
this radical change— his new state of existence, he 
will offer up this prayer eagerly and frequently ; and 
every step of his way heaven-ward he will feel in- 
creasing need of Divine wisdom and spiritual 
understanding." 

The song of heaven reminds us of this end of our 
creation—'* Thou art worthy, O Lord, to receive 
glory, and honour, and power ; for thou hast created 
all things ; and for thy pleasure they are and were 
created." ^ And in harmony with this song we must 
ever acknowledge, that the Lord hath made all 
things for himself — that he ** created all things for 
his glory." ^ The recollection also, that he *' created 
us by Jesus Christ,"^ will bring before us the grand 
work of redemption, and the work of the new creation 
consequent upon it. He who created us in his own 
image, when that image was lost, that he might not 
lose his property in us, put a fresh seal upon his 
natural right in us by creation, and '* purchased us 
with his own blood." Oh ! let us not then be in- 
sensible to this constraining motive to learn his 
commandments,^^ — Ye are not your own, for ye are 
bought with a price ; therefore glorify God in your 
body and in your spirit, which are God s.'' ^ 

74. They that fear thee, will be glad when they see rue : 
because I have hoped in thy word. 

How cheering is the converse with a tried and 
established believer ! How satisfactory and enlivening 
is the exhibition of the power of his faith in the 

1 1 Cor. iii. 18. ^ iv. 11. 3 prov. xvi. 4. 

Isaiah xliii. 7. ^ Eph. iii. 9. Col. i. 16. John i. 1—3. 
6 1 Cor. vi. 19, 20. 



VERSE 74. 



199 



promises of God ! And what an excitement to com- 
munion with Godj to think that the light which he 
thus receives will shine on those around him ! What 
a comfort will it be unto him even in his own hour 
of temptation, that the hope, which he is then enabled 
to maintain in the word of God, shall prove the stay 
— not only of his own soul— but of the Lord's people 
around him ! Many a desponding Christian, oppressed 
with such fears as this — I shall one day perish by 
the hand of Saul," ^ — when he hears of one and another 
exercised in the same trials, and who have Jiojjed in 
God's word,'^ and have not been disappointed, icill 
be glad when he sees them,^^ Thus David recorded 
his conflicts, that we may not despair of our own ; and 
his triumphs, that in the name of our God we might 
set up our banners.'' ^ I had fainted unless I had 
believed to see the goodness of the Lord in the land 
of the living, \yait on the Lord, be of good courage, 
and he shall strengthen thine heart : wait, I say, upon 
the Lord.*' 3 Thus also, when under affliction, he was 
comforted with the thought of comforting others with 
the history of his own experience — My soul shall 
make her boast in the Lord : the humble shall hear 
thereof, and he glad, 0 praise the Lord with me, and 
let us magnify his name together. He hath put a new 
song into my mouth, even praise unto our God. Many 
shall see it, and fear, and shall trust in the Lord. 
Bring my soul out of prison, that I may praise thy 
name ; the righteous shall compass me about, for thou 
shalt deal bountifully with me."* 

In this view, the believer, who has been ^ ' sifted in the 
sieve of temptation, without the least grain'' of faith 



^ 1 Sam.xxvii. 1. - Psalm xx. 5. ^ Ibid, xxvii. 13, 14. 
^ Ibid, xxxiv. 2, 3; xL 3 ; cxlii. 7. Comp. also Ixix. 30—32. 



200 EXPOSITION OF PSALM CXIX. 

or hope falling upon the earth/^ ^ stands forth as a 
monument of the Lord's faithfulness, to ''strengthen 
the weak hands, and confirm the feeble knees, and to 
say to them that are of a feeble heart, Be strong, 
fear not.''^ Those that are ''fearful, and of little 
faith," "are glad when they see him.'' They "thank 
God " for him, and " take courage " ^ for themselves. 
What a motive is this to keep us from despondency 
and murmuring ; that instead of destroying, by the in- 
dulgence of unbelief, those who are already " cast 
down," we may enjoy the privilege of upholding their 
confidence, and ministering to their comfort I And how 
should the weak and distressed be excited to seek 
for and to prize the society of those, who have been 
instructed by the discipline of the Lord's school. 

Believer ! what have you to tell to your dis- 
couraged brethren of the faithfulness of your God? 
Cannot you put courage into their hearts, by declaring 
that you have never been " ashamed of your hope ? '^ 
Cannot you tell them from your own experience, that 
Jesus " is for a foundation stone, a tried stone, a sure 
foundation ? " Cannot you shew them, that, because 
he has borne the burden of their sins, he is able to 
"bear their griefs, and to carry their sorrows?"^ 
that you have tried him, and that you have found 
him so ? Oh ! be animated — be encouraged to know 
more of Christ yourself ; let your hope in him be 
strengthened, that you may cause gladness in the 
hearts of those that see you ; so that " whether you 
be afflicted, or whether you be comforted, it may be 
for their consolation and salvation."^ 

But O my God ! how much cause have I for shame, 
that I impart so little of the glorious light of thy 

^ Amos ix. 9. ^ Isa. xxxv. 3, 4. ^ Acts xxviii. 15, 

Isa. xxviii. 16. ^ Ibid. liii. 4. ^ 2 Cor. i. 6. 



VERSE 75. 



201 



truth to those around me. Perhaps some poor trem- 
bling sinner has been glad when he saw me," hoping 
to hear something of the Saviour from my lips, and 
has found me straitened and cold and dumb. Oh ! 
that I may be so filled with the Spirit,*' so experi- 
enced in thy heavenly ways, that I may invite all 
that fear thee to come to me," that I may tell 
them what thou hast done for my soul ; " ^ so that, 
when men are cast down, they may say. There is 
lifting up." 2 

75. I know, 0 Lord, that thy judgments are right, and 
that thou in faithfulness has afflicted me. 

This is the Christian's hope and confidence — so in- 
vigorating to his own soul — so cheering to the church, 
' I know, O Lord, that thy rules of proceeding with me 
are agreeable to thy perfect wisdom ; and I am equally 
satisfied, that the aflSictions that thou hast laid upon 
me from time to time, are only to fulfil thy gracious 
and faithful promise of making me eternally ihappy 
in thyself.' Blessed fruit of affliction ! when we 
can thus see the end of the Lord, that the Lord 
is very pitiful, and of tender mercy " that his 

thoughts towards us are thoughts of peace, and 
not of evil."^ ''The patience and faith of the 
saints " teaches this difficult but most consoling 
lesson. In decyphering the mysterious lines in God's 
providence, they can say, '' / know, 0 Lord, that 
thy judgments are right,^' Who would charge the 
operator with cruel tj^, in cutting out the proud flesh, 
that was bringing death upon the whole man ? Who 
would not acknowledge the wisdom of his piercing 

1 Psalm Ixvi. 16. ^ JqI^ ^xii. 29. 

^ James V. 11. Jer. xxix. 11. 

K 5 

I 
1 



202 



EXPOSITION OF PSALM CXIX. 



work ? Thus, when the Lord's painful work of hu- 
miliation separates us froni our sin, weans us from 
the world, and brings us nearer to himself, what re- 
mains for us but thankfully to acknowledge his 
righteousness and truth ? And how does this view 
of the Lord's dealings put unbelief to rebuke ! so that 
we must humbly acknowledge of any suspicion that 
God had forgotten to be gracious" — This is our 
infirmity.'^ ^ 

This assurance, that the Lord acts in perfect wisdom 
and intimate knowledge of our respective cases, leads 
his people to yield to his appointments in dutiful 
silence. It was this that made Aaron, under his 
most afflictive domestic calamity, hold his peace." ^ 
Job under a similar dispensation was enabled to say— 

The Lord gave, and the Lord hath taken away; 
blessed be the name of the Lord." ^ Eli s language 
in the same trial was — It is the Lord, let him do 
what seemeth him good."'* David hushed his im- 
patient spirit into silence — I was dumb ; I opened 
not my mouth, because thou didst it," And when 
Shimei cursed him, he said — *'Let him alone, let him 
curse; for the Lord hath bidden him."^ The Shu- 
namite bowed in the meek resignation of faith ; and, 
when severely exercised in the judgments of God, ac- 
knowledged — It is well."<5 Hezekiah kissed the 
rod, while it was smiting him to the dust — Good is 
the word of the Lord which thou hast spoken." t 
Thus uniform is the language of the Lord's people 
under chastisement — / know^ 0 Lord, that thy 
judgments are right,''' 

1 Psalm Ixxvii. 1 — 10. 2 ^ l—Z. 

3 Job i. 21. Comp. ii. 10. ^ 1 Samuel iii. 18. 

^ Psalm xxxix. 9. 2 Samuel xvi. 11, 12. 
« 2 Kings iv. 26. 7 Jsaiah xxxix. 8= 



VERSE 75. 



203 



But David not only acknowledges God's right to 
deal with him as he sees fit, and his wisdom in dealing 
with him as he actually had done : he goes further 
than this — he says — Thou in faithfulness hast 
afflicted me,^^ He sees as much love as wisdom 
in the trials the Lord appointed for him, and ac- 
knowledges them as the faithful performance of the 
engagements of his everlasting covenant.^ Thus the 
believer may always trace, (and it is his privilege to 
believe it, even when he cannot visibly observe it) 
the reasons of chastisement to the purposes of the 
Lord's faithful love to his soul.- Let him only mark 
its gi'acious effects in his restoration ; ^ in his instruc- 
tion ; ^ in the healing of his backslidings,^ and the 
continual purging of his sins^ — and then say — Is 
not the faithfulness " of God gloriously displayed ? ' 
The Philistines could not understand Samson's riddle 
— how ^ Meat could come out of the eater, and sweet- 
ness out of the strong.' 7 little can the vrorlrl 
comprehend the fruitfulness of the Christian's trials 
— how his gracious Lord sweetens to him the bitter 
waters of Marah,^ and makes the cross iiot so much 
the punishment, as the remedy, of sin. He finds 
therefore no iuclination, and he feels that he has no 
interest in having any change made in the Lord's 
appointments, painful as they may be to the flesh — 
He readily acknowledges that his merciful designs 
could not have been accomplished in any other way ; 
while under trials many sweet tokens of lov^e are 
vouchsafed, which under circumstances of outward 



' Psalm Ixxxix. 30—32. 2 Deut. viii. in. 

3 Verse 67, and texts referred to on that verse. 

* Verse 71, and texts. ^ Hosea ii. 6, 7, 14. 

Isaiah xxvii. 9; xlviii. 10. Zech. xiii. 9. John xv. 2. 
' Judges xiv. 14. ^ ggg Exodus xv. 23—25, 



204 



EXPOSITION OF PSALM CXIX. 



prosperity, could not have been received with the 
same gratitude and delight. 

You that are living at ease in the indulgence of what 
this poor world can afford, how little does the Christian 
envy your portion ! How surely in some future day 
will you be taught by experience to envy his ! The 
world's riches are becoming poorer, and the world's 
pleasures more tasteless every day. And what will 
they be, and how will they appear, when eternity is 
at hand ! Whereas affliction is the special token of 
our Father's love,^ conformity to the image of Jesus, 
and preparation for his service and kingdom. It is 
the only blessing that the Lord gives, without requiring 
us to ask for it.^ We must therefore receive it as 
promised, not as threatened ; and when the peaceable 
fruits of righteousness," which it worketh in God's 
time and way, begin to spring up in our hearts, humbly 
and gratefully will we acknowledge the righteousness 
of his judgments," and the ^' faithfulness^'^ of his 
corrections. 

76. Let^ 1 pray thee, thy merciful kindness be for my 
comfort, according to thy ivord unto thy servant. 

What ! Does the Psalmist then seek his comfort 
from the very hand that strikes him ? This is the 
exercise of genuine faith. Though he slay me, yet 
will I trust in him." ^ 

Several of the preceding verses have spoken of 

^ Hebrews xii. 6. Revelations iii. 19. 
2 Phil, i, 29. Lord Bacon somewhere remarks, * that, however 
temporal prosperity may have been promised to the Church under 
the Old Testament ; affliction and suffering, and trial, are the 
promises made to the Church under the Gospel dispensation.' 

^ Such as patience, experience, hope — the work of tribulation. 
Hebrews xii. 11, with Romans v. 3 — 5. 

4 Job xiii. 15. 



VERSE 76. 



205 



affliction.^ The Psalmist now presents his petition 
for alleviation under it. But of what kind ? He does 
not ask to have it removed. He does not beseech 
the Lord, that it might depart from him.''^ His 
repeated acknowledgments of the supports vouchsafed 
under it, and the benefits he had derived from it, had 
reconciled him to commit its measure and continuance 
to the Lord. All that he needs, and all that he asks 
for, is a sense of his merciful kindness " upon his 
souL Thus he submits to his justice in his accumu- 
lated trials, and expects consolation under them solely 
upon the ground of his free favour. Indeed, as far as 
we are Christians, nothing beside can afford a moment's 
rest to the soul. The whole earth in its brightest 
visions of delight, destitute of the light of God's 
countenance, is a barren wilderness, a state of exile. 
It matters little where we are, or what we have. In 
the fulness of refreshing ordinances, unless the Lord 
meets us, and blesses us with his merciful kindness 
for our comfort,'^ we are as in a thirsty land where 
no water is." Absalom might as well have been at 
Geshur as at Jerusalem, as long as he saw not the 
king's face."^ Xothing, that the Lord ''gives his 
people richly to enjoy," will satisfy, if this source 
of refreshment be withheld. The worldling's inquiry 
is—*' Who will shew us any good ?" The Christian 
forms his answer into a praj^er, — " Lord ! lift thou up 
the light of thy countenance upon me."^ " Let thy 
merciful kindness he for my comfort This gives the 
enjoyment of every real good, and supplies the place 
of every fancied good. It is a blessing, that never 
cloys, and will never end ; and so sweet is the relish, 
that every fresh taste quenches the thirst for earthly 

1 Verses 67, 71, 75. "2 Cor. xii. 8. ^ Jeremiah x. 24. 
^ Compare 2 Samuel xiv. 23, 24. ^ Psalm iv. 6. 



206 EXPOSITION OF PSALM CXIX. 

pleasures. Whosoever drinketh of this water " — 
said our Divine Saviour — shall thirst again. But 
whosoever drinketh of the water that I shall give him 
shall never thirst.'' ^ Delight thyself in the Lord; 
and he shall give thee the desires of thine heart.'* * 

But — Reader — do you wish to realize this comfort? 
Then must you seek to approach your God by the 
only way of access. You must learn to contemplate 
him in the only glass in which he is exhibited as a 
God of love — in the face of Jesus Christ." ^ You 
must guard against looking for comfort from any 
other source. You must beware especially of that 
satisfaction in creature cisterns, which draws you away 
from the fountain of living waters."^ You must 
learn also to prize this comfort supremely, and not to 
be content without some enjoyment, or even with a 
scanty measure of enjoyment; but rather let every 
refreshment of the day be made a step for desiring 
and attaining renewed and sweeter refreshment for to- 
morrow. There is however a propensity in some to 
look at David's experience, as if at present they could 
hardly expect to reach its happiness ; and so they go 
on in a low, depressed, and almost sullen state, refus- 
ing the privileges, v/hich are as freely offered to them 
as to others. But such a state of mind is highly dis- 
honourable to God. Let them seek to rouse their 
hearts from it, by an earnest pleading of their interest 
in the word of promise — according to thy word unto 
thy servant.'^ Let them lay their lingers upon one or 
all of the promises of their God. Let them spread 
before the Lord his own hand-writing and seals ; and 
their Saviour hath said — According to your faith be 



^ John iv. 13, 14. 2 pgalm xxxvii. 4. 

^ 2 Cor. iv. G. Compare John xiv. 6. ^ Jer. ii 13. 



VERSE 76. 



207 



it unto you." ^ The king is held in the galleries ; 
and, if he should make as though he would go 
farther/' he is willing that we should constrain him, 
saying — Abide with us.'' ^ No veil now but the veil 
of unbelief need hinder us from seeing an unclouded 
everlasting smile of merciful kindness " upon our 
heavenly Father's reconciled face. Only let us see to 
it, that he is the first, the best, the habitual object of 
our contemplation, the satisfying well-spring of our 
delight — that he is the one only desire, to which every 
other is subordinate, and in which every other is 
absorbed. 

Lord Jesus ! I would seek for a renewed interest 

1 Matt. ix. 29. The writer cannot forbear indulging himself 
with a transcript of the prayers of Monica, Augustine's mother, 
as a beautiful example of this earnestness snd simplicity of faith 
in pleading the promises of the word — ' Lord, these promises were 
made to be made good to some, and why not to me ? I hunger, 
I need ; I thirst ; I wait. Here is thy hand-writing in thy word ; 
and in the last sacrament I had thy seal affixed to it. I am resolved 
to be as importunate till I have obtained, and as thankful after- 
wards, as by thy grace I shall be enabled ; being convinced that I 
am utterly lost and undone, if thou hearest not the desires of the 
humble ; and if thou dost hear and grant, I am so well acquainted 
with myself and with my own heart, that I have nothing to glory 
in ; but I shall wholly glory in the Lord ; and I do resolve and 
believe, that I shall to all eternity celebrate and magnify the riches 
of thy grace. Thy promises are the discoveries of thy purposes, 
and vouchsafed as materials for our prayers ; and in my suppMca- 
tions I am resolved every day to present and tender them back to 
thee ; and if thou wilt have regard to them, and appear to be a 
" God of truth " to my soul ; a poor creature, that hath long 
feared to burn in hell for hypocrisy, will be secured and mad€ 
happy for ever. I am resolved to wait upon thee, and to cast 
down my soul upcn thee in this way : and thou hast assured me, 
thou art a " God of judgment." Thou didst promise in judgment. 
Thou knewest what thou didst in making such prom.ises; and thou 
wilt be a " God of judgment ; " thou knowest when and where to 
make them good; and thou hast pronounced — " Blessed are all 
they that wait for thee." On thee I will wait, and for this blessing 
1 will hope and look. 

' Can. vii. .5, also vi. 5. 

2 Comp. Luke xxiv. 28, 29, with Gen. xxxii. 26 — 29. Compare 
the invitation given, Can. iv. 16 — instantly accepted, v. i. 



208 



EXPOSITION OF PSALM CXIX. 



in thy merciful kindness.^^ I would not forget, 
that it was this that brought thee down from heaven 
— that led thee to endure the death of the cross — that 
has washed me in thy precious blood — that visits me 
with many endearing tokens of thy presence. O let 
all my days be spent in the sense of this ^' merciful 
kindness for my comfort and in rendering to thee 
the unworthy returns of grateful obedience and lilial 
service. 

77. Let thy tender mercies come unto me, that I may 
live ; for thy law is my delight. 

Again he prays for mercy. Such is his intense 
and restless desire. Before it was the mercy of for- 
giveness. Now it is quickening — comforting— ^e/zder 
mercy. Yes — the Lord's mercies are tender mer- 
cies.'*' Like as a father, he pitieth his children."^ 
He yearns over them—'' How shall I give thee up, 
Ephraim ? Is Ephraim my dear son ? Is he a plea- 
sant child ? for since I spake against him, I do 
earnestly remember him still : therefore my bowels 
are troubled for him : I will surely have mercy upon 
him, saith the Lord."^ When his prodigal child 
returned, probably expecting nothing but upbraiding 
looks, if not a wrathful frown of banishment ; the 

tender mercies of his Father buried not only his 
sins, but also his very confessions, in the depths of the 
sea ; and he was welcomed to his forsaken home with 
the most affectionate tokens of unabated love.'' As a 
Father, he puts away from his children all anxiety 
respecting what they shall eat, or what they shall 
drink, or wherewithal they shall be clothed," with 

^ Psalm ciii. 13. ^ Hos. xi. 8. Jer. xxxi. 20. 

3 Comp. Luke xv. 20—24. 



VERSE 77. 



209 



the parental assurance, that he knoweth that they 
have need of these things/*^ i As a Father, he also 

chasteneth " ^ them — he siiffereth their manners" ^ 
— he spareth them, as a man spareth his own son 
that serveth him and finally, he determineth 
respecting each of them by an act of sovereign will 
and power ^ — Thou shalt call me, My Father, and 
shalt not depart from me."^ jilgain let us look at 
him in a yet more endearing character — As one 
whom his mother comforteth, so will I comfort you. 
They may forget, yet will I not forget thee."^ Now 
are not these fender mercies f^^ And when they 

come unto'^ the soul, do they not become the prin- 
ciple of spiritual life, devotedness, and enjoyment? 
David's soul had been quickened from that awful 

death in trespasses and sins;"^ but he was not 
content, nor will any upright believer be content, 
with the mere breathing of spiritual existence. He 
seeks to live,'' not as the trees of winter that are 
alive, and but just alive — but vigorous, thriving, fruit- 
ful, living to God and for God in every form and 
sphere, in every hour and action of the day, his 
feebleness becoming strength in the Lord, so that he 

walks up and down in his name."s Thus does he 

reign in life ; "9 rising to more of its honour and 
dignity, and reaching forth to more of its excellence 
and happiness. 

But let us not lose sight of the Author of our life 
— the abundant overflowing spring from which it is 
maintained. In Christ was life ; and he came 
that we might have life, and that we might have 



1 Matt. vi. 25—34. 
4 Mai. iii. 17. 
' Eph. ii. 1. 



^ Deut. Tiii, 5. 
•5 Jer. iii. 19. 
s Zech. X. 12. 
10 John i. 4. 



^ Acts xiii. 18. 

^ Isa. Ixvi. 13 ; xiix. 15, 

9 Rom. V. 17. 



210 EXPOSITION OF PSALM CXIX. 

it more abundantly." ^ There can be therefore no 
exercises of life without a vital union to Christ — the 
source of life. Shall we then give up the hope of 
believing in Christ, till we feel the power and influence 
of this spiritual principle ? This would be indeed 
like refusing to abide in the vine, till we could bring 
forth fruit ; whereas the branch, while separated from 
the vine, must ever be fruitless and withered. ^ We 
must receive life from Christ — not bring it to him^ 
Faith implants us in him, and *^ Christ dwelling in 
the heart by faith" becomes the life of the soul, 
animating and moving it in the ways of God. 

This life therefore will manifest itself in delight 
in God's /az^.^-— We shall not be satisfied to live upon 
the mere surface of the gospel (which is barren and 
unproductive, as any other surface, in spiritual useful- 
ness) , but we shall search into its hidden treasures, 
and draw forth its real life and consolation. This 

delight " will furnish a plea for our use at the throne 
of grace — * If this is a fruit and acting of the life of 
thine own implanting, Lord ! cherish it. Let me live 
by the influence of thy tender mercies, I venture 
to plead my delight in thy law as an evidence of my 
adoption into thy family. And therefore I would 
renew my plea and my petition — Let thy tender 
mercies come unto me, that " my life may be not only 
existence, but enjoyment — the beginning, the earnest, 
of the everlasting life and bliss of heaven.' 

1 John X. 10. 2 XV. 4—6. 

3 Compare Gal. ii. 20, with Ezek. xxxvi. 27. 



VERSE 78. 



211 



78. Let the jproud he ashamed ; for they dealt per- 
versely with me without a cause : hut J will 
meditate iji thy precepts. 

The prophecy, with which God himself con- 
descended to open the history of the Church, has 
ever since been in the course of accomplishment.^ 

Enmity between the seed of the serpent and the 
seed of the woman," has been the prevailing character 
and course of the world. An unjust man is an 
abomination to the just; and he that is upright in 
the way is abomination to the wicked/'- David 
however prayed for the confusion of his enemies — 
not in a vindictive spirit, as if thirsting for their 
destruction ; but rather as a wholesome chastening, 
that might eventually turn to their salvation — Fill 
their faces with shame, that they may seek thy 7iame, 
0 Lord,'' ^ That his prayer was the expression of his 
tender compassion, rather than of resentful feeling, is 
sufficiently evident from his affectionate weeping con- 
cern for their immortal interests.^ Prayers of the 
same deprecating character dropped from the lips of 
the gentle and compassionate Saviour ; ^ while the 
objects of his awful deprecations were interested in 
the most yearning sympathies of his heart. ^ A regard 
heig^ever for the honour of God combined with a view 
to the eventual interest of his enemies, to dictate this 
prayer in David's heart. He knew that their malice 
against him was only the working of their enmity 
against God ; that it was for his sake that they hated 
him ; that it was not so much him that they hated 

^ Gen. iii. 15. Corap. Rev. xii. 17. 
' Prov. xxix. 27. ^ Psalm Ixxxiii. 16. 

4 Verses 53, 136, 158. ^ Psalm Ixix. 21—28. 

^ Comp. Matt, xxiii. 37. 



212 



EXPOSITION OF PSALM CXIX. 



and persecuted, as God in him. And therefore as a 
servant of God he was ready to say—*' Do not I hate 
them, O Lord, that hate thee ? and am not I grieved 
at those that rise up against thee ? / hate them ivith 
perfect hatred: I count them mine enemies,^' ^ The 
follovrers of a despised Saviour must indeed expect 
to be sorely distressed with the perverseness of the 
proud. But when, like their Master, they can testify 
that it is without a cause/^^ they may take the 
encouragement of their Master's words—'' Blessed 
are ye, while men shall revile you, and persecute you, 
and shall say all manner of evil against you falsely for 
my sake. Rejoice, and be exceeding glad ; for great 
is your reward in heaven." ^ 

And have you, reader, been exercised with trials 
from an ungodly world ? If you have been made 
the derision of the proud, or have been slighted, or 
ill-treated by the ungodly, has it never excited re- 
vengeful feelings within? Have you always been 
enabled to set your Saviour's example before you, 
and, " in patience possessing your soul," to refer your 
cause to your Almighty Father and Friend ? — " O 
Lord, I am oppressed, undertake for me."''' Remem- 
ber He has engaged to take up your cause — " Shall 
not God avenge his own elect, which cry day and 
night unto him, though he bear long with them ? / 
tell you that he will avenge them speedily,'" ^ ^ 

The child of God in the hour of trial knows where 
to go, and what to do. Undismayed by difficulty, 
and accustomed to go to the word of God for direction 
and support, he " meditates in his precepts." There 

1 Psalm cxxxix. 21, 22. 
^ Ibid. XXXV. 19 : Ixix. 4 : with John xv. 25. 
3 Matthew V. 11, 12. 
^ Isaiah xxxviii. 14, Compare Psalm cxl. 12, 13. 
^ Luke xviii. 7,8. 



VERSE 79. 



213 



is often a hurry of mind in times of difficulty, which 
unhinges the soul from the simple exercise of faith. 
But habit brings practice, and steadiness, and sim- 
plicity, enabling us most sweetly to fix our hearts in 
recollection upon the word of God, and to apply its 
directions and encouragements to the exigency of the 
present moment. Our enemies fight against us with 
an arm of flesh. We resist them with the armour of 
the word of God. And how inestimably precious is 
the armour, refuge, strength, and consolation, here 
provided for us, against every effbrt to disturb our 
peace, or separate our hearts from the love of God 
which is in Christ Jesus our Lord I " 



79. Let those that fear thee turn unto me, and those 
that have known thy testimonies. 

As the believer finds trouble from the world, he 
prays that he may find help from the Lord's people. 
And indeed the wise distribution of graces in the 
Church was ordained for the mutual help and sympa- 
thy of her several members. It is painful therefore to 
see Christians often walking aloof from each other, 
and suffering coldness, distance, and mutual differ- 
ences and distrust to divide them from their brethren. 
Under such circumstances the prayer may be most 
suitable — that he who has the hearts of all his people 
in his hand, would turn the hearts of those that fear 
him, and know his testimonies,'^^ unto their brethren. 
It was the distinguished mark set upon Mordecai, 
that he was accepted of the multitude of his 
brethren." 1 In the primitive church it was recorded 
of Demetrius, that he had good report of all men, 
and of the truth itself ^ — and of the members of the 
1 Esther X. 3. 23 j^i^^ 12. 



214 



EXPOSITION OF PSALM CXIX. 



church generally, that they did eat their meat with 
gladness and singleness of heart; praising God, and 
having favour with all the people, ^ ' Then ' — as 
Chrysostom exultingly exclaims — ' the Church was 
a little heaven/ Then they could say one to another 
— Behold, how good and pleasant is it for brethren 
to dwell together in unity ; and even their Heathen 
neighbours were awed and constrained to the confes- 
sion — See how these Christians love one another." 

Alas ! that our Jerusalem should no longer exhibit 
the picture of a city compact together — that so 
many walls of partition" should separate brother 
from brother — so many hindrances should interpose — 
so that our Zion has very rarely been exhibited in 
her perfection of beauty," when the multitude 
of them that believed were of one heart and of one 
soul."^ Prejudice and misconception divided Job 
from his friends.^ Want of forbearance cankered 
the union of the members of the church of Rome,^ 
and even prevailed to separate chief friends — Paul 
and Barnabas J Diversity of sentiment injured the 
influence of brotherly love at Corinth.^ And thus 
it has been in every successive age of the Church ; 
so that the period is yet prospective, v/hen the full 
answer to the Redeemer's prayer, and the grand 
display to the world of the Divine original of the 
gospel, shall be manifested. 9 But as the com- 

1 Acts ii. 46, 47. 

- Psalm cxxxiii. I. Most truly catholic was the rule of the 
excellent Philip Henry, and most consistently exemplified in his 
Christian conduct, determining * in those things, in which all the 
people of God are agreed, to spend my zeal ; and as for other 
things about which they differ, to walk according to the light God 
hath given me, and charitably to believe others to do so too. — 
Life, William's Edition, p. 127. 

2 Psalm cxxii. 3. ^ Ibid. 1. 2. with Acts iv. 32. 

^ Job vi. 29. ^ Rom.xiv. xv. 1 — 7. Acts xv. 37. 

^ 1 Cor.i. 10—12. 9 Johnxvii. 21. 



VERSE 79. 



215 



munion of saints" was the peculiar feature of primi- 
tive Christianity, and has continued from the earliest 
times of the Church to form an article of her faith ; 
in proportion as we return to the primitive standard, 
we shall hold closer fellowship with each other — as 
members of one body " ^ — considering one another, 
to provoke unto love and to good works " 2 — a bear- 
ing one another's burdens; ^lwA receiving one 
another, as Christ also received us, to the glory of 
God." 4 

Want of Christian self-denial presents the main 
hindrance to this keeping the unity of the spirit in 
the bond of peace." But — admitting that some of the 
brethren are *^ weak in the faith " in comparison with 
ourselves — are we then to be ' rolling endlessly the 
returning stone — obtruding always the same stumbling 
offence upon them ? ^ We are not to please our- 
selves'* in compelling them to adopt our views; but 
rather to receive them, and bear their infirmities."" 
Accursed be that charity that is preserved by the 
shipwreck of faith ! " But though scriptural truth must 
never be denied, there are times, when it may be for- 
borne. The apostle " knew and was persuaded of the 
Lord Jesus, that there was nothing unclean of itself ; " ^ 
yet he would rather allow even the misconception of 
conscience until clearer light should be given, than 
endanger the unity of the Church. Liberty must give 
place to love ; and for himself, he would rather restrain 
himself from lawful indulgence, than hazard the safety 
of a weaker brother, or turn from one that loved his 
Saviour. 9 Wherever therefore in the judgment of Chris- 

1 1 Cor. xii. 12—27. ^ Heb. x. 24. 3 Qal. vi. 2 ; v. 13. 
^ Rom XV. 7. ^ Morning Exercises, Oct. 1682. 

I ^ Rom. xiv. 1. " Ibid. xv. 1. ^ Ibid. xiv. 14. 

9 Ibid. xiv. 13, 15. 1 Cor. viii. 13. 

I 



216 EXPOSITION OF PSALM CXIX. 

tian charity we discover those that love our Lord 
Jesus Christ in sincerity," ^ we must be ready to give 
them our very hearts, to view them as brethren, as one 
with ourselves, and to welcome them with our expres- 
sions of brotherly love, as those whom, with all their 
infirmities, Jesus ^' is not ashamed to call his bre- 
thren/' ^ We must be ready to turn to them,'''' as 
those that fear God, and have known his testi- 
monies.'' 

And may not the believer's anxiety for the company 
and assistance of the Lord's people, serve as a rebuke 
to Christian professors, who are far too closely linked 
to the society of the world ? Surely, if the lovely 
attraction of many of its most avowed votaries can 
compensate for the absence of their Saviour's image, 
they can have but little relish for that heavenly 
enjoyment, which unites the children of God together 
in close and hallowed communion with God. And do 
we not see a proof of the deteriorating influence of this 
worldly spirit, in their readiness to take disgust at 
the infirmities of the real brethren of the Lord, and 
to neglect the image of Christ in them, from the 
nnsightliness of the garb, in which it may sometimes 
be covered ? 

But let us mark the completeness of the Christian — 
combining the fear with the knowledge of God. 
Knowledge without fear would be presumption. Fear 
without knowledge would be bondage. But the fear 
of God connected with an acquaintance with his ways, 
moulds the character of men of God into the spirit of 
love ; and qualifies them, as fathers " ^ in the gospel, 
to counsel the weak and inexperienced. Should we 
however be excluded from the privilege of their inter- 

1 Ephes. vi. 14, Comp. 1 John iii. 14. - Heb. ii. 11, 12. 

2 1 John ii. 13, 14. 



VERSE 80, 



217 



course; or should they be prevented from turning 
unto us ; " it may be the appointed means of leading 
us to a more simple dependence on Divine teaching 
and grace, and to a more blessed anticipation of our 
Father's house in heaven, where all will be harmony, 
peace and love. ' We shall carry truth and the know- 
ledge of God to heaven with us ; we shall carry purity 
thither, devotedness of soul to God and our Redeemer, 
divine love and joy, if we have their beginnings here, 
wdth whatsoever else of permanent excellence, that 
hath a settled fixed seat and place in our souls now ; 
and shall there have them in perfection. But do you 
think we shall carry strife to heaven ? Shall we carry 
anger to heaven ? Envyings, heart-burnings, ani- 
mosities, shall we carry these to heaven with us ? 
Let us labour to divest ourselves and strike off from 
our spirits every thing that shall not go with us to 
heaven, or is equally unsuitable to our end and way, 
that there may be nothing to obstruct and hinder 
our abundant entrance at length into the everlasting 
kingdom.'^ 



BO. Let my heart he sound in thy statutes^ that I be 
not ashamed. 

How many have made shipwreck of faith and 
of a good conscience,'' - from a heart unsound in 
the Lord's statutes ! Not having seen the spiri- 
tual requirements of the statutes, and resting in an 
outward obedience, they falsely conceive themselves 

^ Howe's Works, vol. iv. 126, 127 — ' It will be one of the 
felicities of heaven ' (as Milner sweetly remarks upon the pre- 
judices subsisting between Bernard and the supposed heretics 
of his day) ' that saints shall no longer misunderstand each 
other.' — Milner's History of the Church; iii. 384. 

'2 1 Tim. i. 19. ' 



218 EXPOSITION OF PSALM CXIX. 



to be alive without the law/'^ and, touching the 
righteousness that is of the law, blameless.'' ^ Others 
go a little beyond the surface, while the want of 

simplicity and godly sincerity/' of brokenness of 
heart, love to the Saviour, and dependence upon his 
grace, sooner or later discovers to their eternal 
confusion, that the root of the matter is" not in 
them." Their root shall be as rottenness, and their 
blossom shall go up as dust." Their goodness is 
as a morning cloud, and as the early dew it goeth 
away.'' 3 An unsound professor, like beautiful fruit, 
may attract the eye of a cursory beholder : but a 
more narrow inspection will shew a worm at the core, 
which has spoiled nearly to the surface. ^ We can 
give no better description of this religion, than as a 
shrivelled mass of inactive formality — a dead image 
of a living thing. 

Alas ! how common is it to profess to take Christ 
for a Saviour, while the heart is evidently worshipping 
Mammon as its God ! How possible is it to be 

carnally-minded " in the midst of daily engage- 
ments in spiritual exercises} How important is the 
recollection, that no change of place, of company, 
or of circumstances, can of itself effect a change 
of heart. Saul among the prophets " was Saul still ; 
with another heart indeed, but not a new heart. 
Sin was restrained, but not crucified. He went 
out" therefore, as one of his progenitors, from the 
presence of the Lord,"^ and perished a miserable 
apostate from the statutes of his GocL Need we speak 
of Judas, — a follower — a preacher—an apostle of Jesus 

^ Rom. 9. ^ Phil. iii. 6. ^ Isaiah v. 24. Hoseavi»4. 
Quae splendent in conspectu hominis, sordent in conspectu 
judicis. Compare Luke xvi. 15. I Sam. xvi. 7. 

^ 1 Samuel x. 9—12. ^ Genesis iv. 16. 



VERSE 80. 



219 



Christ — living ia familiar intercourse with his Lord — 
yet with all his privileges — all his profession — gone 
to his ov/n place — the melancholy victim of his 
own self-deceitfulness ? Need we allude to Balaam — 
the man whose eyes were open — which heard the 
words of God — which saw the vision of the Almighty" 
— who could in the ken of his eye mark the goodliness 
of the inheritance of the Lord, and even in the distant 
horizon catch a glimpse of Jacob's star and sceptre," 
and yet *^ loved the wages of unrighteousness ? Need 
we bring to the mind's eye Ananias and Sapphira^ — 
Alexander 4 and Demas^ — and others of the same 
stamp of unsoundness — all of whom once shone as 
stars ^ in the firmament of the church— need we speak 
of the end of these men, to give energy to the prayer — 
Let my heart be sound in thy statutes?'* 
How fearful the thought of being " a branch in the 
true vine" only by profession ! to be taken away" at 
length — **cast forth as a branch — withered — gathered 
—cast into the fire — burned ! " " It is in the inner 
man that hypocrisy sets up its throne ; whence it 
commands the outward acts into whatever shape or 
form may be best suited to effect its purpose. The 
upright Christian will therefore begin with calling in 
the help and light of God to ascertain the soundness 
of his heart,''' Search me, O God, and know my 
heart ; try me, and know my thoughts ; and see if there 
beany wicked way in me." ^ Can that ^' heart'' which 
is found upon inquiry to be earthly — unprofitable under 
the power of the word ^—regarding secret iniquity " 

1 Acts i. 25. 

^ Num. xxiv. 2—5, 17. 2 Peter ii. 15. ^ Acts v. 1—10. 

4 Ibid. xix. 33, 34, with 1 Timothy i. 20. 2 Timothy iv. 14. 

5 Col. iv. 14. Phile. 24. with 2 Tim. iv. 10. ^ Rev. xii. 4. 
' John XV. 2, 6. ^ Psalm cxxxix. 23, 24. 
^ Hebrews vi. 8. , Psalm Ixvi. 18. 

L 2 



220 



EXPOSITION OF PSALM CXIX. 



— seeking bj^e-tnds of praise,^ reputation,^ or gain ^ 

— and for the attainment of these ends shrinking from 
the appointed cross— can that heart be sound in the 
Lord's statutes? Impossible ! 

But on the other hand, do you find that your trust 
in God is sincere, your desire towards him supreme, 
your obedience to him entire ? Prize these evidences 
of soundness of heart, ^"^ Thank God for them : 
for they are the vvoikings of his mighty Spirit in your 
heart — perhaps the answers to the prayers, which that 
same Spirit had indited — Let my heart be sound in 
thy statutes,^' Diligently improve all the means of 
grace for keeping your heart in a sound and healthy 
state. Be daily — yea continually—- abiding in the vine, 
and receiving life and health from its fulness,^ Be 
much conversant with the word of God— loving it for 
itself— for its holiness— for its practical influences. Be 
chiefly afraid of inward decays— of a barren, sapless 
notion of experimental truth ; remembering, that, 
except your profession be constantly watered at the 
root, the things that remain in you will be ready to 
die." ^ Specially commune with your own heart ; " 
and watch it jealously, because of its proneness to live 
upon itself — its own graces or fancied goodness (a sure 
sy mptom of unsoundness) — instead of living by the 
faith of the Son of God." Examine your settled 
judgment, your deliberate choice, your outgoing aff'ec- 
tions, your habitual allowed practice— applying to 
every detection of unsoundness the blood of Christ, as 
the sovereign remedy for the diseases of a ''deceitful 
and desperately wicked heart." 

But it may be said — will not these exercises of godly 

^ 2 Kings ix. 16. ^ John xii. 43. 

^ Ibid. vi. 26. 1 Timothy vi. 5. 
^ John XV. 4, 5. Revelations iii, 2. 



VERSE 80. 



221 



jealousy hinder our Christian assurance? Far from it. 
They will form an efficient preservative from carnal 
security. They will induce increasing tenderness, 
activity, and circumspection in our daily walk ; and 
thus, instead of retarding the enjoyment of our heavenly 
privilege, they will settle the foundation of a peaceful 
temperament vvithin. Every unsound professor is 
under the blast of God; and even if he preserves an 
empty name in the church, will be put to shame be- 
fore the universe of God.^ But the ^' sound heart'' 
is connected with a hope that maketh not ashamed 
— the full blessing of Scriptural confidence. For the 
heart is made ''sound'' by the sprinkling of the 
blood of Christ ; " and when thus sprinkled from an 
evil conscience/' we ^Miave boldness" to draw- 
near — yea — even to '' enter into the holiest,'' '' in 
full assurance of faith." 2 Blessed privilege of access 
and communion with our reconciled God ! Everv 
moment endears the Saviour to our souls, and enlivens 
the hope of his glorious coming, as the joyful con- 
summation of all the prospects of faith— Herein is 
our love made perfect, thai ice may have boldness in 
the day of judgment." ^ 

^ Comp. Dan. xii. 2. Luke xii. i, 2. 
- See Hebrevvs x. 19—22. 3 ] JqJjj-i iv, 17. 



222 



EXPOSITION OF PSALM CXIX. 



PART XI. 

81. My soul faint eth for thy salvaiion ; but I hope in 
thy ivord. 

The salvation of the Gospel was the constant object 
of faith and desire to the Lord's people, under the 
dispensation of the Old Testament. Long had the 
Church triumphed in the glowing anticipation, as if in 
the full possession of the promised blessing — It 
shall be said in that day, Lo, this is our God ; we 
have waited for him, and he will save us; this is the 
Lord, we have waited for him, we will be glad and 
rejoice in his salvation. I will greatly rejoice in the 
Lord, my soul shall be joyful in my God ; for he 
hath clothed me with the garments of salvation, he 
hath covered me with the robe of righteousness, as a 
bridegroom decketh himself with ornaments, and as a 
bride adorneth herself with her jewels.'' ^ And as it 
was the joy of their living moments, so was it the 
support and consolation of their dying moments. I 
have waited for thy salvation, O Lord"^ — ^as the 
expression of the dying Patriarch's faith. And how 
do the last words of this sweet Psalmist of Israel/' 
whose soul was now fainting for God's salvation,^'' 
mark his cheerful confidence, even in the dark and 
foreboding prospect of his family — Although my 
house be not so with God, yet he hatli made with me 
an everlasting covenant, ordered in all things and sure; 
for this is all my salvation, and all my desire, although 



' Isaiah xxv. 9 ; Ixi. 10. 



2 Genesis xiix. 18. 



VERSE 81. 



223 



he make it not to grow." ^ Good old Simeon in the 
break of the gospel-day \yas ready to depart in 
peace, for his eyes had seen God's salvation." - And 
if our souls are under the heavenly influence of this 
salvation, we shall naturally appropriate these feelings 
of ancient believers to ourselves ; nor will any inter- 
preter but experience be needed to explain them. 
The uneasiness that is felt in any interruption of our 
enjoyment, will shew the soul to be fainting for 
this salvation,^' Xothing will satisfy but the Saviour. 
The tempting' offer of all the kingdoms of the 
world, and the glory of them," will fail in attrac- 
tion. Still the cry will be — Say unto my soul, I 
am thy salvation." ^ Let thy mercies come also 
unto me, 0 Lord, even thy salvation according to thy 
word.^' * 

If 1 am the lowest expectant of this salvation, I 
ought to feel myself richer than the sole possessor 
of this world's portion. And therefore if the Lord 
hides his face, I would look to no other quarter ; I 
would stay by him, and wait on him," though days 
and months and years may pass away, until he have 
mercy upon me.''^ My soul fainteth for his salva- 
tion and with the fullest cup of earth's best joy 
pressed to my lips, my heart would burst with despair 
of satisfaction, but" that L hope in his word'' 

By this hope I am saved." ^ In the patience of 
hope," ' I am resolved to wait until the last moment, 
lying at the footstool of my Saviour. I am looking 
for the assurance of this hope''^ — when I shall be 
able to anticipate the prospect of eternity, and with 

the earnest of" the heavenly inheritance" in my 

1 2 Sam. xxiii. 5. - Luke ii.28— 30. ^ Psalm xxxv. 3. 
^ Verse 41. ^ Psalm cxxiii. 1,2. ^ Rom. viii. 24. 

' 1 Thess. i. 3. ^ J" Heb. vi. 11. 



224 



EXPOSITION OF PSALM CXIX. 



soul, to echo the voice of iny coming Saviour — Even 
so come, Lord Jesus/' ^ 

Oh ! how precious and important a part of our armour 
is Hope! As an helmet,"^ it has covered our 
head in the day of battle," from many a fiery dart 
of the wicked/' In times of darkness — when the rest- 
less foe hides the prospect from the eye of faith, and 
the child of God can scarcely, if at all, mount up and 
sing — even then Hope remains, and lights a taper in 
moments dark as the chamber of the grave — Yet 
the Lord will command his loving-kindness in the day- 
time ; and in the night season his song shall be with 
me, and my prayer unto the God of my life."^ And 
when the afflicted tern pest- tossed soul is trembling at 
the prospect of impending danger — at this moment of 
infinite peril, Hope holds out the anchor sure and 
stedfast ; " ^ so that in the awful crisis, when deep 
calleth unto deep, and all the waves and billows are 
going over us,'' ^ most unexpectedly an entrance 
is ministered unto us abundantly in the Lord's best 
time, into our desired haven." ^ ^^d it is this hope 
alone that sustains us. Were we to conceive of God 
according to the notions of our ow^n hearts, we should 
give way to most unbelieving impatience. But in the 
believing apprehension of the Divine character — as it 
shines forth in the word with such love and wisdom, 
such tenderness and grace — our hope is increased and 
encouraged. The strength of the strongest of God's 
people proves but small, when afflictions press heavy 
and expected help is delayed. But though the soul 
fainteth,'' it cannot fail. Fixed upon the promises 
of God, it gathers strength and hope. The word 



^ Rev. xxii. 20. 
3 Psalm xlii. 8. 
^ Psalm xlii. 7. 



- Ephes. vi. 17. 1 Thess. v. 8. 

Heb. vi. 19. 
^ 2 Peter i. 11. Psalm cvii. 30. 



VERSE 82. 225 

of God is faith's sure venture for eternity — stamped 
with such a marvellous mysterious impression of Divine 
glory and faithfulness, and communicating such Divine 
power and refreshment, that the believer cannot but 
produce his experience of its efficacy for the support 
of his tempted brethren, — I had fainted, unless I 
had believed to see the goodness of the Lord in the 
land of the living. Wait on the Lord : be of good 
courage, and he shall strengthen thine heart : wait, I 
say, on the Lord." ^ 

82. Mine eyes fail for thy word, saying, When icilt 
thou comfort me ? 

Though the believer may be enabled in the habitual 
working of faith to sustain his hope in the word^^ 
of his God, yet hope deferred maketh the heart 
sick."- Perhaps you feel. Christian, that you have 
waited long; and still the promise is delayed. But 
what is the blessing that you are waiting for ? If it 
regards the actual life of your soul, this, as being 
absolutely necessary, is both promised and given. If it 
regards your spiritual enjoyment, its time and measure 
must be left with the Lord. Meanwhile do not fear 
that by the lengthened delay the blessing is likely to 
escape from you. You will find, in the end, that per- 
severance in waiting has turned to double advantage ; 
and that many prayers have been answered, and 
important blessings vouchsafed, even when sensible 
refreshment and acceptance were withheld. Indeed, 
how blessed is the fruit of severe and protracted trial—- 
to mark the merciful purpose of God in bringing the 
wayward v/ill into more entire subjection to himself! 



I 



Psalm xxvii. 13, 14. 

L 5 



* Prov. xiil. 12. 



226 EXPOSITION OF PSALM CXiX. 



Yea — the blessing will be so much the sweeter, from 
being vouchsafed in the Lord's best time. Waiting 
time — whatever weariness may attend it— is precious 
time, and not a moment of it will be lost. The Lord 
secretly upholds faith and patience, so that every step 
of feeble perseverance in the way, brings with it 
unspeakable delight. Even while our eyes fail for the 
fulfilment of the word, peace is found in submission 
and joyful expectation ; and instead of a time of hard- 
ness, indolence, or carelessness, the Lord's return is 
anticipated the more intensely, as his absence had been 
felt to be the most painful trial. For as well might 
the stars supply the place of the sun, as outward com- 
forts, or even the external duties of religion, supply to 
the waiting soul the place of an absent God. 

Never however let us forget, that the real cause 
of separation between God and the sinner is removed. 
The way of access is opened by the blood of Jesus ; ^ 
and in this way we must be found waiting, until he 
look upon us. Here will our cry — When witt thou 
comfort me ? " be abundantly answered ; and though 
the sovereignty of God will be exhibited in the time 
and measure of his consolations, yet the general rule 
will be — according to your faith be it unto you." ^ 

But if unbelief has clouded the Christian's com- 
fort — let his eye be directed with more simple faith 
to the word as testifying of Jesus. Here alone is 
the ground of comfort ; and the more confidently he 
expects, the more patiently he will look. Nor will he 
look in vain. Sin will be rebuked. ^ But restoration 
and acceptance are assured to him. He will obtain 
— not the spurious comfort of delusion, but those 
wholesome comforts, founded upon the word of pro- 

1 Heb. X. 19, 20. - Matt, ix. 29. 

3 Psalm Ixxxix. 30—32. 



VERSE 82. 



227 



mise, and connected with contrition, peace, love, joy, 
and triumph. The gospel shews hell deserved, and 
heaven purchased — thus combining conviction and 
faith. Indeed, conviction without faith would be legal 
sorrow : as assurance without conviction would be 
gospel presumption. Paul's experience happily united 
both. Never was man at the same moment more 
exercised with conflict, and yet more established in 
assurance.^ Thus may we maintain our assurance as 
really in wrestling trouble as in exulting joy ; hon- 
ouring the Lord by an humble, patient spirit— in 
Bernard's resolution — ' I will never come away from 
thee without thee' — in the true spirit of the wrestling 
patriarch — T will not let thee go, except thou bless 
me." 2 

But we sometimes seem to go — as Job says — 
mourning without the sun"^ — shut up, and we 
cannot come forth " ^ — straitened in our desires, our 
hopes and expectations— doing little for the Lord — 
with little enjoyment in our own souls, and little 
apparent usefulness to the church. At such seasons 
it is our clear path of duty and privilege to *^ wait for 
the Lord," — to wait upon the Lord, that hideth his 
face from the house of Jacob, and to look for him,'' ^ 
He " waiteth that he may be gracious. He is a God of 
judgment ; and blessed are all they that wait for him."^ 

1 Compare Romans vii. 14 — 25 ; viii. 1, 33 — 39. 

- Genesis xxxii. 26. Job xxx. 28. 

Psalm Ixxxviii. 8. ^ Isaiah viii. 17. 

^ Ibid. xxx. 18. ' Thou mayest^ seek after honours, and not 
obtain them ; thou mayest labour for riches, and yet remain poor ; 
thou mayest dote on pleasures, and have many sorrows. But our 
God of his supreme goodness says — Who ever sought me, and 
found me not ? Who ever desired me, and obtained me not ? 
Who ever loved me, and missed of me ? I am with him, that 
seeks for me. He hath me already, that wisheth for me ; and he 
that loveth me is sure of my love. The way to come to me is 
neither long nor difficult.' — Augustine. 



228 



EXPOSITION OF PSALM CXIX. 



83. For I am become like a bottle in the smoke ; yet 
do I not forget thy statutes. 

The shrivelled bottles of skin (such as the deceitful 
Gibeonites brought to Joshua^), hung up in the smoke^ 
afforded to David a Hvely picture of the state to 
which his long-protracted afflictions bad reduced hini. 
Thus he elsewhere describes the same state of affliction 
under somewhat similar figures—'^ I am like a broken 
vessel. My days are consumed like smoke, and my 
bones are burned as an hearth.'^ ^ Thus also Job 
speaks of himself — My skin is black upon me, and 
my bones are burned with heat.'' ^ The church gives 
nearly the same representation of her deep distress — 
"Our skin was black like an oven, because of the 
terrible famine.'*^ The Saviour also gives the same 
affecting view of the power of sulFering upon his tender 
frame — My strength is dried up like a potsherd, 
and my tongue cleaveth to my jaws." ^ Christian ! Is 
not this the way, in which the Lord is trying your 
faith, and training you for higher exercises, and more 
enduring conflicts? Your very confidence—in that 
you would rather pine away in affliction, than make 
a way of escape'^ by sin, is the proof of the reality of 
his own grace in you, and of his faithful loves 
towards you. Think how honourably he manifests 
your relation to Christ, by causing " his sufferings to 
abound in you," and making you bear in your body 
the marks of the Lord Jesus." ^ And do you not thus 
realize, as you could not otherwise do, the sympathy 
of our High Priest in this his special earthly trial — 

^ Joshua ix. 4. 
- Psalm xxxi. 12 ; cii. 3. Compare Proverbs xvii. 22. 
3 Job XXX, 30. ^Lam. V. 10. ^ Psalm xxii. 15. ^ Gal. vi. 17. 



VERSE 83. 



229 



a root out of a dry ground, having no form nor 
comeliness, and no beauty that he should be desired — 
despised and rejected of men " ^ to the end of his days. 
Oh ! what a supporting cordial to his afflicted people 
is the sympathy of this sufifering, tempted Saviour ! ^ 

But to look at David, under his long-continued 
trials, preserving his recollection of the Lord's statutes 
— what a striking evidence of the presence of his God 
with him, and the sustaining power of his w^ord 
under the most afflicting circumstances ! If e then — 
blessed with much larger Scriptures than he— fail in 
deriving from them the same support, it can only be, 
that we do not search them in a dependent, prayerful, 
and humble spirit — that we do not simply look for the 
revelation of Christ ! to mark his glory, and to increase 
in the knowledge of Him."^ In this spirit we should 
have more to say of the comfort of remembering the 
Lord's statutes ; and of their upholding influence, 
when all other stays were found as the trust in the 
shadow of Egypt — shame and confusion."'* 

Job*s history strikingly illustrates both the trial and 
its sanctified results. When " scraping himself with 
a potsherd, and sitting down among the ashes," — the 
temporary victim of Satanic power— he might well 
have taken up the complaint — / am become like a 
bottle in the smoke,'' But when in this hour of temp- 
tation he was enabled to resist the tempter in the 
person of his own wife, and commit himself with 
implicit resignation into the hands of his faithful God 
— " What! shall we receive good at the hand of 
God ; and shall we not receive evil ? " ^ — he might 
with equal propriety have expressed the confidence 
— " Yet do I not forget thy statutes,'^ 

1 Isa. liii. 2, 3. ^ ^eb. iv. 15 ; li. 18. ^ Jq^j^ 39^ 
4 Isaiah XXX. 1 — 3. ^ Job ii. 7—10. 



2:30 



EXPOSITION OF PSALM CXIX. 



This confidence is indeed an encouraging seal of the 
Lord's love on our souls. For surely we never should 
have remembered his statutes,'' had he not written 
his covenant promises upon our hearts. ^ This perse- 
verance under protracted trials is also a glorious dis- 
play of the upholding grace ! How much more 
honourable to our God is it than the desponding com- 
plaint — The Lord hath forsaken me, and my God 
hath forgotten me ! " ^ Let us watch then against that 
indulgence of proud sullenness under every little trial— 
such as the coldness of friends, the unkindness of ene- 
mies, or the providential dispensations of our heavenly 
Father. How sinful to allow hard thoughts of him, 
whose name and character—'' without variableness or 
shadow" of turning "—is Love ! " A steady trust in 
the long and wearisome seasons of tribulation, is indeed 
to glorify God in the fires," ^ Nothing honours our 
God so much as this enduring, overcoming faith, per- 
severing in despite of opposition, in destitution of all 
outward prospects of relief. It is when '' against 
hope we believe in hope, not staggering at the promise 
of God through unbelief," that we are '* strong in faith, 
giving glory to God.'* ^ 

84. How many are the days of thy servant ? When 
wilt thou execute judgment on them that perse- 
cute me 85. The proud have digged pits for 
mCy which are not after thy law. 

Though in the severe exercise of long-continued 
affliction, we may be enabled in the stedfastness of our 
confidence not to forget the statutes " of our God ; 
yet we shall hasten to carry our complaint before him 
— How many are the days of thy servant — my 

^ Jer. xxxi. 31 — 34. ^ Isaiah xlix. 14. 

^ Ibid. xxiv. 15. ^ Romans iv. 18, 20. 



VERSES 84, 85. 231 

days of affliction under the fury of the oppressor" 
— ** the days of my pilgrimage " in this wilderness of 
trouble. Here again is the mark of God's elect, 
in crying day and night to our God, though he bears 
long with us.^' ^ Christian ! mark this instructive 
pattern ; and, when exposed to the lawless persecu- 
tions and devices of the proud,'' forget not your 
hiding-place. God in Christ is your strong hold, 
whereunto you may continually resort." He hath 
given commandment to save you.^'^ Your trial has 
done its appointed work, when it has brought you to 
him ; and inclined you, after your blessed Master's 
example, instead of taking the vengeance into your 
own hands, to commit yourself and your cause " to 
him that judgeth righteously." ^ 'And this* — as 
Archbishop Leighton excellently observes — * is the 
true method of Christian patience— that which quiets 
the mind, and keeps it from the boiling tumultuous 
thoughts of revenge ; to turn the whole matter into 
God's hands, to resign it over to him, to prosecute 
when and as he thinks good. ISot as the most, who 
had rather, if they had power, do for themselves, and 
be their own avengers ; and, because they have not 
power, do offer up such bitter curses and prayers for 
revenge unto God, as are most hateful to him, and are 
far from this calm and holy way of committing matters 
to his judgment. The common way of referring things 
to God is indeed impious and dishonourable to him, 
being really no other than calling him to be a servant 
and executioner of our passion. We ordinarily mis- 
take his justice, and judge of it according to our own 
precipitant and distempered minds. If wicked men 
be not crossed in their designs, and their wickedness 

^ Luke xviii. 7. ■ Psalm Ixxi. 3. 

3 1 Peter ii. 23, and Archbishop Leighton on the passage. 



232 



EXPOSITION OF PSALM CXIX. 



evidently crushed, just when we would have it, we 
are ready to give up the matter as desperate, or at 
least to abate of those confident and reverent thoughts 
of Divine justice which we owe him. However things 
go, this ought to be fixed in our hearts, that he that 
sits in heaven judgeth righteously, and executes that 
his righteous judgment in the fittest season.' 

The acceptance of the cry of the martyrs under the 
altar,! clearly shews that it is a righteous thing 
with the Lord to recompense tribulation to them that 
trouble" his people, and to them that are troubled, 
rest.'' 2 Some Christians indeed have known but little 
of trials of cruel mockings " ^ and bitter persecutions. 
Let such be thankful for the merciful exemption from 
this hardness ; ^ but let them prepare for the conflict. 
Let none of us, in the determination to live godly in 
Christ Jesus " expect to escape persecution." ^ Let 
us count the cost"^ of suffering for Christ, whether 
we shall be able to abide it. For the mere spiritless 
notions, or for the unenlivened forms of religion, of 
which we have never felt the power, nor tasted the 
sweetness, it would be little worth our while to ex- 
pose ourselves to inconvenience. But if we have ever 
understood the grand substantials of the Gospel — 
if we have ever clearly been assured of their reality, 
practically acknowledged their influence, and experi- 
mentally realized their enjoyment, we shall be ready 
to meet the persecuting malice of " the proud " in 
defence of a treasure dearer to us than life itself. 
Should we however be too rich to part with all for 
Christ, or too high in the estimation of the world to 
confess the despised followers of Jesus, it will be no 
marvel, or rather a marvel of mercy, if the Lord 

1 See Rev. vi. 9—11. " 2 Thess. i. 7. Heb. xi. 36. 
4 2 Tim. ii. 3. ^ i^j^, ij^^ 12. ^' Luke xiv. '28. 



VERSE 86. 



233 



should sweep away our riches, and suffer the proud 
to dig pits for us,'' and to have us in derision,'' 
To make this world a wilderness or a land of dark- 
ness " to us, may be his wisely-ordained means to turn 
us back to himself as our portion, to his word as our 
support, to his people as our choice companions, and 
to heaven as our eternal rest. 

86. All thy commandments are faithful: they jjersecute 
me wrongfully : help thou me. 

In the lengthened duration of the trials of the Lord's 
people, the eyes fail with looking upward," the 
voice of prayer grows faint, and in a moment of weak- 
ness the faithfulness of God is almost questioned, as 
if they should go mourning to the very end of their 
days. It is at such a season that he, who delights ta 
comfort them that are cast down,'' Realizes to the 
view of faith the unchangeable faithfulness of the 
commandments of God with respect to his people. In 
this recollection we can look up and lift up our 
heads," and go on our way," if not rejoicing," yet 
at least with humble acquiescence ; assured, that, in 
the perseverance of faith and hope, we shall ultimately 
be ''more than conquerors through him that loved 

Many Old Testament Histories beautifully illustrate 
the reward of this simplicity of faith in occasions (like 
David^s) of temporal difficulty. ^ When Asa's '' hands 
were made strong by the hands of the inighty God of 
Jacoh,^^ his bow abode in strength.'' When, at a 
subsequent period, he trusted in man and inadejiesh 

^ 2 Cor. vii. 6. - Romans viii. 37. 

2 The examples of Asa, 2 Chron.xiv. 10 — 12 — and Jehoshaphat, 
2 Chron. xx. 1 — 30, may be referred to. 

Gen. xlix. 24. 



234 EXPOSITION OF PSALM CXIX. 

his arm, and his heart departed from the Lord,^^ ^ he 
became, like Samson, weak, and as another man,'''' ^ 
So true is it, that no past communications of Divine 
.ength can stand in the stead of that daily habit o^f 
iependence upon the Lord, without which we are 
utterly helpless, and are overthrown in every conflict. 
Our best prosperity therefore is to leave our cause in 
his hands, looking upward in the simplicity of wretch- 
edness for his help — ' All thy commandments are 
faithful; they persecute me wrongfully; help thou 
me J' Wretched and forlorn I am ; but thy truth is 
my shield/ 

Believer ! This is your only posture of resistance. 
Should you enter the field of conflict without this 

shield of faith," some crevice will be fouad in your 
panoply, through which a fiery dart" will inflict a 
poisonous wound. ^ But how can faith be exercised 
without a distinct acquaintance with the object of 
faith ? We cannot repose trust or expect help, in an 
unknown God — in an ofi'ended God, whom every day's 
transgression has made our enemy. There must then 
be reconciliation, before there can be help. Those 
therefore who are unreconciled by the death of Christ, 
send up their cries for help to a God, who does not 
hfear, accept, or answer them. But when Christ is 
known as the peace," and the way of access to God, 
what instance can there be of trial or difficulty, when 
our reliance upon the Lord will fail ? Not indeed that 
we shall always return from the throne of grace with the 
wished-for relief. We may have brought our burden, 
and laid it before the Lord ; and yet through distrust 
or unbelief have neglected to leave it with him. Oh ! 
let us remember, when we go to Jesus, that we go to 

^ Comp. Jer. xvii. 5 — 8. 
2 Judges xvi. 7, with 2 Chron. xvi. 7. ^ Eph. vi. 16. 



VERSE 87. 235 

a tried, long-proved, and faithful friend. Dependence 
upon him is the only successful conflict. The good 
fight 'Ms the fight '^of faith." i We are best able 
to resist our enemy upon our knees ; and such a 
prayer as this—*' Help thou me,'*' will bring down 
the strength of Omnipotence on our side. We might 
as well expect to crush a giant with a straw, as to 
enter the spiritual conflict with weapons of carnal 
warfare. The experience of every trial realizes more 
clearly the help of a faithful Saviour. He does 
indeed deliver gloriously ; and leaves us nothing to do 
but stand still, wonder and praise — Fear ye not ; 
stand still, and see the salvation of the Lord, which 
he will shew to you to-day ; for the Egyptians, whom 
ye have seen to-day, ye shall see them again no more 
for ever.*' 2 

87. They had almost consumed me upon earth ; but I 
foosook not thy precepts. 

And why did they no'c quite consume him? Be- 
cause the eyes of the Lord run to and fro throughout 
the whole earth, to shew himself strong in behalf of 
them whose heart is perfect towards him." ^ *^ Surely 
the wrath of man shall praise thee : the remainder 
of wrath shalt thou restrain.""^ And why have not 
our spiritual enemies consumed us upon earth 

Satan hath desired to have us, that he may sift us 
as wheat." But,^' saith the Saviour, I have 
prayed for you that your faith fail not,'^^ ''My 
sheep shall never perish : neither shall any pluck 
them out of my hand."^ Neither long-continued 



1 1 Timothy vi. 12. 
3 2 Chron. xvi. 9. 
^ Lukexxii. 31^ 32. 



2 Exodus xiv. 13. 
^ Psalm Ixxvi. 10. 
^ John X. 28. 



236 



EXPOSITION OF PSALM CXIX. 



distress/ nor determined opposition,^ could turn the 
Psalmist's feet from the ways of God. He would 
rather ^'forsake " all that his heart held dear upon 
earth, than ''the precepts'' of his God. And thus, 
the child of God, with whatever intensity of affection 
he loves father and mother, (and the influence of the 
gospel has increased the sensibilities of his relative 
affections,) remembers who hath said — He that 
loveth father and mother more than me is not worthy 
of me."^ Unlike the deluded professor,^ he has 
counted the cost of the tribulation and persecution of 
the Gospel; and the result has only served to confirm 
his love and adherence to his heavenly Master. 

When we are tempted to neglect the precepts ; or 
when we fail to live in them, and to delight in them, 
it w^ould be well to bring our hearts to this test — 
' What would I take in exchange for them ? Will 
the goodwill and approbation of the world compensate 
for the loss of the favour of God ? Could I be con- 
tent to forego my greatest comforts, to suffer the 
loss of all things,"^ yea, of life itself, ^ rather than 
forsake one of the ways of God ? When I meet 
with such precepts as link me to the daily cross, can 
I throw myself with simple dependence upon that 
Saviour, who has engaged to supply strength for what 
he has commanded ? ' How often in times of spiritual 
temptation, if not of temporal danger, they had 
almost consumed ns upon earth; but ''in the mount" 
of difficulty the Lord has been seen." 7 Oh ! let 
each of us mark our road to Zion with multiplied 
Ebenezers, inscribed Jehovah-jireh — Jehovah-nissi ^ — - 

^ Verse 83. ^ verses 84— 8G. ^ ^^tt. x. 37. 

^ Ibid. xiii. 21. ^ Phil. iii. 8. ^ Acts xx. 24. 

In tlie Mount the Lord shall be seen, or shall appear, Jehovah- 
jireh. Gen. xxii. 14. Scott in loco. 

^ Exodus xvii. 15. 



VERSE 88. 237 

By this I know that thou favourest me, because 
mine enemy doth not triumph over me. And as for 
me, thou upholdest me in mine integrity, and settest 
me before thy face for ever." ^ 

What a view does this testimony give of the up- 
holding power of the grace of God ! In themselves 
as weak as worms, how could believers stand against 
such an appalling array of hostile power ? Yet it is 
a great, but a true word, suitable for a babe in Christ 
as well as for an Apostle—'' I can do all things 
through Ciirist that strengtheneth me." 2 Yes, lean 
*' wrestle even against principalities and powers" of 
darkness, if I be ''strong in the Lord and in the power 
of his might." ^ 



88. Quicken me after thy loving -kindness : so shall I 
keep the testimony of thy mouth, 

" God, who is rich in mercy, for his great love 
wherewith he loved us, even when we were dead in 
sins, hath quickened us together with Christ." ^ But 

do we not daily need to be constantly " quickened 
after '' the same ''loving-kindness''' of our God? 
For every breath of prayer. Divine influence must 
flow — " Quicken us, and we shall call upon thy 
no me,'" ^ For the work of praise, without the same 
influence, we are dumb. Hence the supplication at 
the close of this psalm — " 0 let my soul live, and it 
shall praise thee," ^ For the exercise of every spiritual 
grace there must be the cry—" Awoke, 0 north wind ; 
and come, thou south : blow upon my garden, that the 
spices thereof may flow out,^^^ Thus is the creature 

1 Psalm 11, 12. 2 iv. 13. 

^ Eplies. vi. 10, 12. ^ Ibid. ii. 4, 5. 

^ Psalm Ixxx. 18. ^ Verse 175. " Cant. iv. 16. 



238 



EXPOSITION OF PSALM CXIX. 



laid in the dust, and all the glory is given to God. 

Not that we are sufficient of ourselves to think any 
thing as of ourselves ; but our sufficiency is of God." ^ 

Why is it then that at one time we spring to duty 
as the joy of our life, while at other times we are so 
chained down under the power of corruption, that we 
scarcely can put forth the feeblest exercise of the 
renewed nature ? The source of our life is the same — 
^Miid with Christ in God." 2 But the power of the 
flesh hinders its every motion. ^ Hence the frequent 
returns of spiritual sloth, backwardness to prayer, and 
disrelish for heavenly things— sins deeply humbling in 
themselves, and aggravated by the neglect of the 
plentiful provision laid up in Christ, not only for the 
life, but for the peace and joy of the soul. When 
therefore our supplies from this fulness are straitened 
by indolence or unbelief, let the prayer for the reviving 
influence of the Spirit be more urgently awakened — 

Quicken me after thy loving kindness J^'' A spirit 
of self-confidence too often paralyzes our spiritual 
energy. We expect our recovery from a lifeless state 
by some more determined resolutions of our own, or 
some increased improvement of the various means of 
grace. Let these means indeed be used with all 
diligence, but with the fullest conviction, that all 
means, all instruments, all helps of every kind, with- 
out the influence of the Spirit of grace, are dead. 

It is the Spirit that quickeneth ; the flesh profiteth 
nothing." ^ 

These records of David's prayers strikingly mark 
the intensity of his desire to live of God. Every 
decay of strength and activity was as it were death 
to him, and stirred up the reiterated cry for quicken- 

1 2 Cor. iii. 5. 2 c^i^ 3^ 

3 See Gal. V. 17. ^ John vi. 63. 



VERSE 88. 239 

iiig grace. Oh ! let us mourn over our own short- 
coinino's in Christian devotedness ; and for our own 
sake, for the Lord's sake, for the church's and the 
worlds sake, sigh for a revival in our souls. Let 
our petitions be incessant, each one for himself — 
quicken me " — Quicken this slothful heart of mine. 
Enkindle afresh the sacred spark within, and let me 
be all alive for thee.' Let faith be kept alive and 
active at the throne of grace, and all will be alive : 
our obligations will be deeply felt, and practically 
acknowledged. 

The title here given to the directory of our duty—- 
" the testimony of God's mouth " gives increasing 
strength to our obligations. Thus let every word we 
read or hear be regarded as coming directly from the 
''mouth of God,^^ ^ What reverence! what implicit 
submission does it demand ! 3Iay it ever find us in 
the posture of attention, humility, and faith ! each one 
of us ready to say — Speak, Lord ! for thy servant 
heareth." ^ 

* Compare Judges iii. 20. ^' 1 Sam. iii. 9, 10. 



240 



EXPOSITION OF PSALM CXIX. 



PART XII. 

89. For ever, 0 Lord, thy vjord is settled in heaven, — 

90. Thy faithfulness is unto all generations ; 
thou hast established the earth, and it abideth,— 

91. They continue this day according to thine 
ordinances, for all are thy servants. 

The Christian extends his survey far beyond the 
limits of his individual sphere. His view of the 
operations of God in creation enlarges his apprehen- 
sions of the Divine attributes, and especially that of 
unchanging faithfulness. Indeed, the very fact of 
a creation in ruins — a world in rebellion against it 
Maker, failing of the grand end of existence, and yet 
still continued in existence, manifests his faithfulness 
unto all generations^ How different is the con- 
templation of the Christian from the philosopher ! 
the desire to establish his ground of faith upon some 
new discovery of the faithfulness of God, Mark 
his glorying in the manifestation of the unchangeable- 
ness of the Divine v^ord — concerning thy testimonies, 
I have known of old that thou hast founded them for 
ever. Thy word is true from the beginning ; and every 
one of thy righteous judgments endureth for ever,'^ i 
How striking is the contrast between the transient 
glory of man's goodliness, and the solid obedience of 
all the promises, hopes, and prospects of the children 
of God ? ^' The grass v/ithereth, and the flower fadeth ; 
but the word of our God shall stand for ever.''^ 

1 Verses 152, 160. 
Isaiah xl. 6—8. Compare 1 Peter i. 24, 25. 



VERSES 89— -91. 



241 



Unbelief" is the character of our evil hearts/' ^ 
Man chooses his own measure and objects of faith, 
he believes no more than he pleases. But it is a fearful 
prospect, that the threatening^ of God rest upon the 
same solid foundation with his promises. Heaven 
and earth shall pass away ; but my words shall not 
pass away." - The continuance of all things as they 
vjere from the beginning of the creation is at once 
a token of his covenant with nature, that ''while the 
earth remaineth, seed time and harvest, and cold and 
heat, and summer and winter, and day and night shall 
not cease 4 and an emblem of his covenant with 
the seed of David, that he *'will not cast them off 
for all that they have done.'^ ^ So that every view 
of the heavens shews the unchangeableness of his ever- 
lasting covenant, and the security of the salvation of 
his own people. 

In this widely-extended universe, all are his 
sei^ants.^' ''The stars in their courses" — " fire and 
hail, snow and vapours, stormy winds — fulfil his 
word. He sendeth forth his commandment upon 
earth: his word runneth very swiftly."^ Man— the 
child of his Maker ^ — "created in his image "s— 
destined for his glory 9— is the only rebel and revolter 
in the earth. Most affecting is the appeal, that his 
own Father and God is constrained to make con- 
cerning him; "Hear, O heavens, and give ear, O 
earth ; for the Lord hath spoken, I have nourished 
and brought up children, and they have rebelled 
against me ! " 

1 Heb. iii. 12. ^ Comp. Luke xxi. 28— 33. 

3 2 Peter iii. 4. ^ Gen. viii. 22. 

5 Jeremiah xxxi. 35, 36 ; xxxiii. 20, 21, 25, 26. 

^ Judges V. 20. Psalm cxlviii. 8; cxlvii. 15. 

' Deut. xxxii. 6. ^ Gen. i. 27 ; v. 1. 

9 Jsaiahxiiii. 7. Ibid. i. 2. 

M 



242 EXPOSITION OF PSALM CXIX. 

Let this contemplation teach us the end for which 
we are created — to be his servants Let it shew^ 
us the reason ^^that w^e are not consumed," — I am 
the Lord : I change not." ^ Let it warn sinners, how 
vain are their secret hopes, that God's word will fail 
of accomplishment — For ever, 0 Lord ! thy vjord 
is settled in heaven. Let it remind the Lord's 
people of the security of their hopes — Thy faith- 
fulness is unto all generations. For I have said — 
Mercy shall be built up for ever ; thy faithfulness 
shalt thou establish in the very heavens." ^ The 
decrees of the kings of the earth, settled " on earth, 
are exposed to all the variations and weakness of a 
changing world. They may be revoked by them- 
selves or their successors, or they may die away. 
The empty sound of the ''law of the Medes and 
Persians that altereth not," ^ long since has been 
swept away into oblivion. But while ''the word 
settled on earth h^s "waxed old like a garment, 
and perished;" " the word settled in heaven^^ — is 
raised above all the revolutions of the universe, and 
remaineth as the throne of God — unshaken and eter- 
nal ; exhibiting the foundation of the believer's hope, 
and of the unbeliever's terror, to be alike unalterably 
hxed. 

But we also remark the foreknowledge as well as 
the faithfulness of God. From the eternity that is 
past, as well as for the eternity that is to come, " thy 
ivord is settled in heaven,^' Before this fair creation 
w^as marred, yea, before it was called into existence. 
Its ruin was foreseen, and a remedy provided. " The 
Lamb was slain from the foundation of the world,''' ^ 
and fore-ordained before^ that era. Coeval with this 

^ Malachi iii. 6. 2 Psalra Ixxxix. 2. ^ Daniel vi. 8. 

^ Rev. xiii. 8. ^ 1 Peter i. 20, 



VERSE 92. 



243 



period, a people ^vere '^chosen in him," ^ and ^'for 
ever the icord icas settled hi heaven^'' — All that the 
Father giveth me shall come to me,'^ ^ Tor the es- 
tablishment of the Redeemer's kingdom upon earth, 

the decree is declared,'' however earth and hell 
may combine — Yet have I set my king upon my 
holy hill of Zion.''^ And what a blessed encourage- 
ment to perseverance in the grand work of bringing 
back the lost sheep of the house of Israel,'' and 
those other sheep" with them, which are not of 
this fold " 5 is it that we do not depend upon the earnest- 
ness of our prayers, the wisdom of our plans, and the 
diligence of our endeavours; but upon "the word'' 
which is for ever settled in heaven ! 

''The Redeemer shall come to Zion, and unto them 
that turn from transgression in Jacob, saith the Lord. 
As for me, this is my covenant with them, saith the 
Lord — 3Iy Spirit that is upon thee, and my words 
which I have put in thy mouth, shall not depart out 
of thy mouth, nor out of the mouth of thy seed, nor 
out of the mouth of thy seed's seed, saith the Lord, 
from henceforth and for ever."^ 

'' I have sworn by myself, the icord is gone out 
of my mouth in righteousness, and shall not return, — 
That unto me every knee shall bow, every tongue 
shall swear/' 7 

92. Unless thy laic had been raij delights, I should 
then have perished in mine affliction, 

David had just spoken of the sure basis of the 
vrord. He now remembers its Divine support— and 

1 Ephes. i.4. - John vi. 37. ^ Psalm ii. 6—8. 

^ Matt. XV. 24. Johnx. 16. Isaiah lix. 20, 2L 

' Ibid. xlv. 23. 



244 EXPOSITION OF PSALM CXIX, 



that at the time when he most needed it — in affliction. 
How many a false professor has been tried and cast 
by this hour of affliction But the true Christian 
— who has been sifted by teoiptation— who has ^ 'en- 
dured the hardness" of persecution, as a good soldier 
of Jesus Christ"! —and who is ready rather to be 

consumed upon earth, '^^ - than to shrink from his 
profession — this is the man, whom his Master will 
lift up, and not make his foes to rejoice over him."^ 
It is the established rule of the kingdom of Christ — 

Them that honour me I will honour." ^ Because 
thou hast kept the word of my patience, T also will 
keep thee from the hour of temptation, which shall 
come upon all the world, to try them that dwell upon 
the earth." 5 

How full are the provisions of support in the law or 
revelation of God ? A full inheritance of the power, 
love, v/isdom, faithfulness of God. This is God him- 
self, coming to us in the person, and by the voice of 
his dear Son, and speaking peace — not as the world 
giveth,^ The world indeed has no conception of the 
delights of this low, when bowed down and over- 
whelmed with accumulated afflictions. However the 
believer's real character may be hidden from the 
world, the hour of trial abundantly proves, both what 
the law can do for him, and what a lost creature he 
would have been without it. In affliction friends mean 
well, but of themselves they can do nothing. They 
can only look on, feel, and pray. They cannot speak 
to the heart. This is God's prerogative ; 7 and his 
word is his voice. 

^ 2 Tim. ii. 3. - Verse 87. 

3 Psalm XXX. 1. ^1 Sam. ii. 30. 

^ Rev. iii. 10, ^ John xiv. 27. 

^ Hosea ii. 14. Margin. 



VERSE 92. 



245 



But for this support of the word of God, Jonah 
probably would have perished in his ciffiiction.^^ In 
the belly of the fish, as ''in the belly of hell/' he 
appears to have recollected the experience of David 
under deep and awful desertion ; and in taking his 
language out of his mouth, as descriptive of his own 
dark and terrific condition, a ray of light and hope 
darted upon his dungeon walls. ^ Indeed it is a mys- 
tery how a sinner 5 destitute of the support and comfort 
of the word of God, can uphold hiiiiself in his trials. 
We cannot wonder, that he should often '^perish in 
his affliction ; " his soul choosing strangling and 
death rather than his life."^ 

But in order to derive support from the word, it 
must be '' our delights J' ^ And for this the mere 
formal reading of it is utterly ineffectual. Who ever 
tasted its tried consolations in the mere performance of 
the outward duty ? No — Let it be simply received, 
diligently searched, and earnestly prayed over. Light 
will thus be vouchsafed to guide the heavy-laden to 
Him, v/ho is the soul's present and eternal rest. Then 
will its heavenly support and elevated enjoyment be 
fully manifested. It will be read as a reality, and 

^ Jonah ii. 3, with Psalm xlii. 7. The phraseology in the Ixx, 
is identical, as if it were a clear and distinct recollection of the 
Psalmist's expressions, when describing his own state of desertion. 
Job vii. 15. 

^ * Delights' — instar omnium — instead of ail manner of delights. 
Matt. xi» 28. It was the speech of an holy man — after God 
had made this precious text the messenger to open his dungeon 
of spiritual distress, and bring him into the light of inward joy — 
that he had better be without meat, drink, light, air, earth, iifCj 
and all, than without this one comfortable Scripture. ' If one 
single promise' — as Gurnal sweetly remarks in giving this story — 
* like an ear of corn rubbed in the hand of faith, and appliedby the 
Spirit of Christ — can afford such a full satisfying meal of joy to 
the hunger-bitten pining soul, O what price can we set upon the 
whole field of Scripture, which stands so thick with promises every 
way as cordial as this ! '—Gurnal on Ephesians vi, 17. 



246 EXPOSITION OF PSALM CXIX. 



taken as a cordial. The tempest- tossed soul will cast 
anchor upon it — Remember the word unto thy ser- 
vant, upon ivhich thou hast caused me to hope.^^ Each 
promise of the word will be found a staff, able — if we 
have faith to lean upon it — to bear the Vv hole w^eight 
of sin, and care, and trial. ^ 

It seems, however, that affliction " is our appointed 
lot. Man is born — and the child of God is twice 
born— to trouble, as the sparks fly upward." ^ But 
enriched, and invigorated, and established by the 
power of the law of his God, he is borne up above all 
that weakness, and weariness of the flesh. Christian ! 

let the word of Christ dwell in you richly in all 
wisdom." 3 Let those parts of it be the main subject 
of your meditation, 4 which mark his person,^ his 
character, offices,^ life, suff'erings,^ and death, ^ 
resurrection and glory, together with the promises, 
encouragements, and prospects directly flowing from 
this blessed subject — and oh ! what a treasure-house 
will you find richly furnished with every source of 
delight, and every ground of support ! 

93. I ivill never forget thy precepts ; for with them 
thou hast quickened me, 

An admirable resolution to form ! the blessed fruit 
of the quickening power of the word in his deep 
aflliction. He had before acknowledged this super- 
natural eiBcacy — ^' Thy word hath quickened ?72e."^i 
Xow he more distinctly mentions it, "dJ^iSx^ instrumental 

1 Verse 49. ^ Job v. 7. ^ Colossians iii. 16. 

^ Such as Isaiah liii. which in the compass of a single chapter 
sketches out his whole history. See below. 

5 Isa. liii. 1, 2. ^ Ibid ver. 4, 5, 12. 7 ibid. ver. 3. 

s Ibid. ver. 7—9. ^ Ibid. ver. 10. Ibid. ver. 10—12. 

11 Verse 50. 



VERSE 93. 



247 



only — not the efficient — cause — With them thou hast 
quickened me." We must trace, therefore, the prin- 
ciple and exercise of the spiritual life to no other 
source than the Almighty Spirit of God opening our 
hearts to receive and love the precepts of God, Had 
the power been in the word, the same effect would 
have invariably followed. Nor should we have been 
constrained to lament the limited extent of this quick- 
ening influence. You remember. Christian ! how 
many shared with you in the outward privileges of 
the means of grace ; but perhaps unto none was the 
life-giving influence vouchsafed, save unto yourself— 
the most unlikely — the most unworthy of all. ^ This 
was the sovereign grace of God. And have not these 
same ''precepts^'' been often since as wells of sal- 
vation,'^ channels of life, refreshment, and consola- 
tion ; lively in themselves, and lively to your 
soul? Surely then you have reason to say — / icill 
never forget thy precepts,^'' The leaves of the word 
of God— so to speak — are the leaves of the tree of life, 
as well as of the tree of knowledge. They not only 
enlighten the path, but they supply life for daily v/alk 
and progress. The words that I speak unto you " — 
said Jesus — they are spirit and they are life ; - so 
that we cannot forget the precepts, as the channel by 
which our spiritual life is exerted and maintained. 

Men of the world, however, with accurate recollec- 
tions of all matters connected with their temporal 
advantage are remarkably slow in retaining the truths 
of God's words. They complain of their short memo- 
ries, and rest in what they imagine a natural infirmity — 
although conscious that this excuse does not extend 
to their important secular engagements. But what 



Compare Luke iv. 25, 26. 



2 John vi. 63. 



248 EXPOSITION OF PSALM CXIX. 

wonder is it, that their memories are so treacherous ? 
The word of God is not precious to them : they 
acknowledge no obligation to it : they have no ac- 
quaintance with it. It has no place in their affections, 
and therefore but little abode in their remembrance. 

But this resolution is the language of sincerity— not 
of perfection. The child of God is humbled in the 
consciousness of daily for get fulness of the Lord's 
precepts. And this consciousness keeps his eye fixed 
upon Jesus for pardon and acceptance ; while every 
fresh sense of acceptance strengthens his more habitual 
remembrance. Then as for his natural inability to 
preserve upon his mind an accurate recollection of 
Divine things — let him not estimate the benefit of the 
word by the results in the memory, so much as by 
the impressions upon the heart. The word may have 
darted through the mind, as a flash of lightning that 
strikes and is gone ; and yet the heart may have been 
melted, and the passing flash may have shed a heavenly 
ray upon a dubious path. If the heart retains the 
quickening power, the precepts are not forgotten,^ 
even though the memory should have failed to preserve 
them. 

But whatever word of conviction, direction, or 
encouragement, may have come to us, let this special 
seal be affixed to it — ' / will never forget thy precepts.^ 
It may be of signal use in some hour of temptation » 
The same Spirit that breathed before upon the word, 
may breathe again ; if not with the same present 
sensible power, yet with a seasonable and refreshing 
recollection of past support. 



VERSE 94, 



249 



94. / aril thine ; save me ; for I have sought thy 
precepts. 

What a high and honourable character is stamped 
upon the meanest believer ! He is the Saviour's 
unalienable property^ and portion — the " workman- 
ship" ^ of his band — the purchase of his blood -—the 
triumph of his conquering love. ^ He is given to him 
by his Father^ — preserved in himself and called." ^ 
The evidence of his character is found in " seeking the 
Lord's precepts.^' Whom we serve" will prove 

whose we are/'s a jjis servants ye are, to whom 
ye obey." 9 " Know that the Lord hath set apart him 
that is godly for himself." The carnal mind is not 
subject to the law of God, neither indeed can be. So 
then they that are in the flesh " can have no natural 
inclination towards the Lord's precepts. A new and 
spiritual bias therefore is the visible stamp and seal of 
the Lord's interest in us. 

True it is, that our Divine Saviour can never be 
robbed of his property — that his people are securely 
saved in him, beyond the reach of earth and hell to 
touch them. But though saved, they are yet depend- 
ent—always sinners — every day from yesterday's pro- 
vocation more sinners than before ; needing, therefore^ 
from day to day, fresh power, fresh keeping, and above 
all, fresh cleansing and acceptance. And therefore the 
child of God draws his daily plea for mercy from the 
Lord's interest in him. / am thine ; save me. Thou 

1 I Cor. iii. 23. - Deut. xxxrL 9. ^ Eph. iL 10. 

^ Psalm ixxiv. 2. Acts xx. 28. 1 Cor. vi. 19, 20. 
^ Isa. liii- 10—12. John vi. 37; x. 29 ; xvii. 6, 11. " Jude 1. 
« Acts xxvii. 23. Rom. vi. 16. pg^im iv. 3. 

Pv.om. viii. 7, 8. 



V 

f 

250 EXPOSITION OF PSALM CXIX. 



hast saved me ; thou hast delivered my soul from 
death : wilt thou not deliver my feet from falling ? " ^ 
Save me from the love of sin, from the daily guilt and 
pov/er of sin ; from the treachery of my own foolish 
heart ; from all this, and all besides, v^hich thou seest 
ensnaring to my soul. If I am not thine, whence this 
desire, this endeavour to seek thy precepts What 
mean my privileged moments of communion with thee ? 
What mean the yet unsatisfied desires after a con- 
formity to thine image ? Lord, I would humbly plead 
thine ow^n act, thy free and sovereign act, that made 
me thine. Save me ; because thou hast brought thy 
salvation near to me, and sealed me thine. I need 
mercy to begin with me : mercy to accompany me : 
mercy to abide with me for ever. / am thine ; save 
me.'' ' 

And what irresistible energy does it give to our 
pleading with God, when we remember, that the 
object of our supplications w^as the sole purpose that 
brought down the Son of God from heaven ! I came 
down" — said he,-—'' from heaven, not to do mine own 
w^ll, but the will of him that sent me. And this is 
the Father's loill ivhich hath sent me, that of all which 
he hath given me I should lose nothing Of this 
purpose, he was enabled to testify at the conclusion 
of his work — '' Those that thou gavest me I have kept, 
and none of them is lost, but the son of perdition,^' ^ 

Can we then bring our character to this test, that 
we seek his precepts ! " Is it the way in which we 
love to walk ? Then let us not desist from our plea 
before God, until our heart listens to the voice of love, 
centering every blessing of creation, redemption, and 
heavenly calling, in the privilege of adoption — ''Thus 

1 Psalm Ixvi. 13. ^ John vi. 38, 39. ^ ibid. xvii. 12; xviii. 9. 



VERSE 95. 



251 



saith the Lord, that created thee, O Jacob, and he 
that formed thee, O Israel : Fear not, for I have 
redeemed thee : I have called thee by thy name : thou 
art mine. Thou art my servant : O Israel, thou shalt 
not be forgotten of me. I have blotted out, as a thick 
cloud, thy transgressions; and as a cloud, thy sins.'' ^ 
I have regarded this thy plea, I have heard this thy 
prayer — " I am thine ; save me.^' ^ 

95. The ivicked have icaited for me to destroy me ; but 
I will consider thy testimonies. 

Though the believer is safe as the Lord's property, 
and in the Lord's keeping; yet the ungodly as the 
instruments of Satan — will not cease to distress him. 
The Psalmist had before alluded to this trial, as 
driving him to his refuge. ^ And, indeed, this is the 
constant character of the believer's walk — enduring the 
enmity of the ungodly world, and seeking his refiiae 
in the word of God — in that hiding place of safety to 
which the word directs him. A striking proof ox the 
irreconcileable variance between the world and God ! 
All that is most contrary to God is encouraged by 
the spirit of the world ; while God's own image in 
his people is persecuted and despised. Yet the word 
of God opens to the believer a sure defence. His 
"soul is among lions; but he can testify to the 
astonishment of the world — My God hath sent his 
angel, and hath shut the lions' mouths, that they have 
not hurt me." 5 He hears indeed the roaring of the 

^ Isaiah xliii. 1 ; xliv. 21, 22. 
- The same plea is urged in prayer, Psairn cxliii. 12 ; Ixxxvi. 2, 
Margin. Compare also verse 125. 

3 Verses 78, 87. ^ Psalmlvii. 4. 

5 Daniel vi. 22. 



252 



EXPOSITION OF PSALM CXIX. 



winds and waves ; but he hears also the voice speak- 
ing to his agitated mind — Peace be still.'' ^ 

The experience of this trial and support beautifully 
illustrates the promise—'^ He that believeth shall not 
make haste." ^ He whose hope is firmly fixed on that 
" tried corner stone," which God himself hath laid 
in Zion as a sure foundation " — shall not be greatly 
moved ; " nay, he shall not be moved " ^ at all, by 
the machinations of the wicked ivaiting for Mm to 
destroy him,'' In the hour of approaching difficulty, 
instead of perplexing himself with successive ex- 
pedients for his safety (sought more from human 
contrivance, than from asking counsel at the mouth 
of God), he possesses his soul in patience," and 
calmly commits all events to the Lord. Such a man 

shall not be afraid of evil tidings : his heart is fixed, 
trusting in the Lord.*' ^ ' This trust is grounded on 
the word of God, revealing his power and all-suffi- 
ciency, and withal his goodness, his offer of himself 
to be the stay of the soul, commanding us to rest upon 
him. People wait on I know not what persuasions 
and assurances, but I know no other to build faith on, 
but the word of promise, the truth and faithfulness 
of God opened up, his wisdom and power, and good- 
ness, as the stay of all those that, renouncing all other 
props, will venture on it, and lay all upon him. He 
that believes sets to his seal that God is true ; " and 
so he is sealed for God ; his portion and interest 
secured. " If you will not believe, surely ye shall 
not be established.'"^ 

But it is the ''considering of the Lord's testi- 

1 Mark iv. 39. - Isaiah xxviii. IG. 

3 Psalm Ixii. 2, 6. His confidence seems to have increased in 
the recollection of his support — "I shall not be greatly moved — 
I shall not be moved.'* 

4 Psalm cxii. 7. ^ Leighton's Works, iii. 256, 257. 



VERSE 95. 



253 



aiouies/' that draws out these blessings of refuge and 
comfort. The habit of the soul must be fixed upon 
them, as tried words, purified seven times in the 
fire.'^ 1 And in this frame of mind the child of God 
is enabled to say, " I will,'^ under all distresses, all 
circumstances of trial, or even of dismay, "consider 
thy testimonies^^ — " I will consider'' the faithfulness 
of those blessed declarations — There shall not an 
hair of your head perish. Touch not mine anointed." ' 
For " he that toucheth you, toucheth the apple of 
mine eye."^ With this armour of defence— this 
stay of support — I shall not be afraid, even should 
1 hear the *'evil tidings,'' that the wicked have 
waited for me to destroy me.^^ Or even if I should 
be destroyed, I know that thy testimonies cannot fail. 
I know that my rock is perfect— the. t there is no 
unrighteousness in him and therefore, "though 
an host should encam.p against me, my heart shall not 
fear ; though war should rise against me, in this will 1 
be confident."^ Whether then I am I delivered from 
the wicked, and "live — I live unto the Lord;"' or 
whether 1 fall into their snare, and " die — I die unto 
the Lord," ^ for " / ivill consider thy testimonies,'' 
and rest assured, that all thy purposes shall be ac- 
complished concerning me, as thou hast said —"I will 
never leave thee nor forsake thee.'* 7 ^' Thou wilt 
keep him in perfect peace, whose mind is stayed on 
thee, because he trusteth in thee/'^ 



^ Psalm xii. 6, P. Trans. 
^ Zech. ii. 8. 

Ibid, xxvii. 3. 
' Hebrews xiii. 5. 



- Luke xxi. IS. Psaim cv. 15. 

Psalm xcii. 15. 
^ Romans xiv. 8. 
^ Isaiah xxvi. 3. 



254 



EXPOSITION OF PSALM CXIX. 



96. / have seen an end of all perfection ; but thy 
commandment is exceeding broad. 

A DEEPER insight into the character of the Lord's 

testimonies^^ is the sure result of considering^^ 
them. The believer marks them to be stamped with 
a perfection, to which no words or works of man can 
put in their claim. Often does the world, with its 
boasted stores of wisdom and enjoyment, extort this 
confession from its votaries — ^' I have seen an end of 
all perfection,^^ In much wisdom is much grief." ^ 
Its sources of happiness are equally unsubstantial. 
After they have feasted on its delicacies, mixed in 
all its indulgences, and, like the King of Jerusalem, 

not withheld from their heart any joy,'' their judg- 
ment pronounces the verdict — Behold! all was 
vanity and vexation of spirit." ^ All that it can 
offer is a bubble— a shadow. And yet such is the 
reluctance of the heart towards God, that the world is 
first tried to the very uttermost, before any desire to 
return homeward is felt or expressed ! And even then, 
nothing but the Almighty power of God can bring 
the sinner back. He would rather perish in his 
misery, than return to his rest." 

But how striking is the contrast betv/een the empti- 
ness of the world and the fuhiess of the command- 
ment of God.'" Our whole duty to our God, our 
neighbour, and ourselves, is here laid open before us — 
commanding without abatement, and forbidding with- 
out allowance — making no excuse for ignorance, frailty, 
or forgetfulness— reaching — not only to every species 
of crime, but to every thing tending to it. This is 



1 Eccl. i. 18. 



2 Ibid. ii. 10, 11. 



VERSE 96. 



255 



perfection of which we never see an end'' 
Every fresh view opens — not the extent — but the 
immensity of the field; and compels us at length to 
shut up our inquiries with the adoring acknowledg- 
ment — ^' Thy coinmandment is exceeding broad,'' Its 
various parts form one seamless piece ; so that no 
particle can be separated v/ithout injury to the whole. 
As all the curtains of the tabernacle, connected by 
taches and loops, made but one covering for the ark, 
and the loosening or disjunction of the smallest point 
disannulled the fitness of the whole ; so it belongs to 
the perfection of the commandment of God, that 

whosoever shall keep the whole law, and yet offend 
in one point, he is guilty of all.^i The spirituality 
of its requirements is equally illustrative of its Divine 

perfection.'' An angry look is murder,^ an un- 
chaste desire is adultery,-^' the stumbling-block 
of iniquity " — covetousness"^ in the heart — is 
idolatry, the thought^ as well as the act, the first 
conception of sin as well as the after commission 
brings in the verdict — Guilty— Death. 

Can the Christian then endure the sight of its 

exceeding breadth — Yes — For he knows who it 
is that hath stood in its place— that hath fulfilled its 
unalterable requisitions, and borne its awful curse.'' 
As a covenant, therefore, it has lost its terrors. As a 
rule— he loves it for its extent, and for its purity, for 
the comprehensiveness of its obligations, and for the 
narrowness of its liberty for indulgence. He v/ould 
not wish to be subject to a less severe scrutiny, to a 
more lenient administration. 

1 James ii. 10, 11. Matt. v. 21, 22. Comp. 1 John ui. lo 
3 Matt. V. 27. ^ Ezekiel xiv. 7. 

^ Ephes. V. 6. ^ Proverbs xxiv. 9, Compare xxiii. 7. 

" Gal. iv. 4, 5 ; iii. 13. 



256 



EXPOSITION OF PSALM CXIX. 



Reader ! if you have learnt the exceeding breadth'^ 
aud spirituality of the law, (the first lesson that is 
taught and learnt in the school of Christ) your views 
of yourself and your state before God will be totally 
changed. Before, you were " thanking God'^ in your 
heart, that you were not as other men are." Now 
you will be '^smiting upon your breast, saying, God 
be merciful to me a sinner Before, perhaps, you 

might have thought yourself, touching the righteous- 
ness which is of the law, blameless." Now you will 
glory in your new and more enlightened choice — 

What things were gain to me, those I counted loss 
for Christ."- Once you considered yourself alive, 
when you were really dead. Now that the com- 
mandment is come" in its heart-searching spirituality 
and conviction to your soul, you die,"^ that you 
may live. Blessed change from the law to the gospel 
— from death to life?" I through the law am 
dead to the law, that I might live unto God." ^ 

^ Lukexviii. 9—13. ^ Phil. iii. 6, 7. 

^ Romans vii. 9. ^ Galatians ii, 19. 



VERSE 9t. 



257 



PART XIII. 

97, Oh I how love I thy law ! it is my meditation all 
the day, 

Mark the man of God giving utterance to his feelings 
of heaveniy delight— expressing most by intimating, 
that he cannot adequately express what he desires. 
He seems as if he was unable to restrain his acknow- 
ledgments of Divine influence springing up in his 
heart — Oh! how love I thy law /" This experi- 
ence is most distinctive of a spiritual character. The 
professor may read, and understand, and even may 
externally obey the law ; but the believer only loves 
it ; and he lives in it, as if he could not live without 
it. To the professor it is a task imposed to satisfy 
conscience. " The veil upon the heart darkens all 
his spiritual apprehension, and consequently excludes 
spiritual delight. To the child of God it is food and 
medicine, light and comfort — yea, life from the 
dead." If it be a law of precept in the word, it is a 
" law of liberty a law of love — in his heart. His 
former obedience was the bondage of fear. But how 
different is the effect of constraining love ! He now 
delights to view it in every lineament. He dw^ells 
upon every feature with intense enjoyment. Before, it 
was confinement— his chain. Now, it is his liberty— 
his ornament. The man is not what he was — Old 
things are passed away : behold ! all things are 
become new."^ 

^ 2 Corinthians iii. 15. ^ james i. 25. 

3 2 Corinthians v. 17. 



258 EXPOSITION OF PSALM CXIX. 



There always has been good reason to love the 
law,'' It has ever been the mirror that has reflected 
Christ to his Church. The spiritual eye discerns 
him in every part. ^ Do you— Reader— search for 
him in his law? Do you "love his law,'' because 
it 'testifies of him ? " Do you pray for his Spirit, 
that his law may guide you to him? This is the 
evidence, that you have " turned unto the Lord, when 
the veil is taken away,'^ and you " with open ( unveiled ) 
face behold in this glass the glory of the Lord." ^ 

But love fastens the soul to the beloved object. 
" Oh ! how love I thy lata ! it is my meditation all the 
day,"^ When you cannot have it in your hand, it 
will be found, if indeed your soul is in a prosperous 
state, hid in your heart." There it is kept as your 
most precious treasure — while you live upon it with 
unwearied appetite as your daily bread, and exercise 
yourself in it as the rule of your daily walk. Oh ! 
how worthy is "it of all the love of the warmest heart ! 
Those who have attained the most extended acquaint- 
ance with it, feel their want of suitable enlargement 
to be a subject of constant and most humiliating 
regret. 

^ John V. 39. ' Were I to enjoy Hezekiah's grant, and to have 
fifteen years added to my life, I would be much more frequent in 
my applications to the throne of grace. Were I to renew my 
studies, I would take my leave of those accomplished triflers — 
the historians, the orators, the poets of antiquity — and devote my 
attention to the Scriptures of Truth. I would sit with much 
greater assiduity at my Divine Master's feet, and desire to know 
nothing but Jesus Christ and him crucified." This wisdom, 
whose fruits are peace in life, consolation in death, and everlasting 
salvation after death — this I would trace — this I would seek— this 
I would explore through the spacious and delightful fields of the 
Old and New Testament.' Such was the testimony of one who 
had cultivated the classic fields with no inconsiderable success, 
and who above most men had enriched his soul with the glorious 
treasures of the word of God — whose praise is in all the churches 
as the Author of * Theron and Aspasio.' 

2 2 Cor. iii. 15—18. ^ Psalm i, 2. 



VERSES 98 — 100. 



259 



This habit of love and holy meditation will spread 
its influence over our whole character. It will fill 
our hearts with heavenly matter for prayer — diffuse a 
sweet savour over our earthly employments — sanctify 
the common bounties of providence ^ — realize the 
presence of God throughout the day — command 
prosperity upon our lawful undertakings ^ — and en- 
large our usefulness in the church of God. ^ And 
thus the man of God is formed in his completeness, 
symmetry, and attraction — such as the world is often 
constrained secretly to admire, even where the heart 
is unready to follow. 

Lord ! implant in my heart a supreme ^' love to thy 
law,^^ Write it upon my heart — even that new law — 

the law of the Spirit of life in Christ Jesus. ^ May 
I love it so that I may be always meditating upon it, 
and by continual meditation yet more enlarging my 
love and delight in it. So let it prove an ever-springing 
source of heavenly enjoyment and holy conversation ! 

98. Thou, through thy commandments , hast made me 
iviser than mine enemies; for they are ever 
with me, — 99. I have more understanding than 
all my teachers : for thy testimonies are my 
meditation, — 100. / understand more than the 
ancients because I keep thy precepts. 

What a fruitful harvest did David reap from his 
daily meditatioii on the law of God!^^ He became 
wiser thaii his enemies^^ in subtlety"^ — than all 
his teachers in doctrine — thayi the ancients " in 
experience. Yet he is not here boasting of his own 
attainments ; but commending the grace of God in 

1 1 Tim. iv. 4, 5. " Psalm i. 3. Compare Jos. i. 7, 8. 

3 1 Tim.iv. 15. ^ Rom.Yiii.2. ^ Prov. i. 1, 4. 



260 



EXPOSITION OF PSALM CXIX. 



and towards him — Thou, through thy commandments, 
hast made me wiser,'' How much more wisdom does 
the persecuted believer draw from the word of God, 
than his persecutors have ever acquired from the learn- 
ing of this world ! Those, however, who have been 
effectually taught of God, need to be daily taught 
of him. They are prone to trust to their own wisdom : 
and though, while they rest upon their God, and seek 
counsel at his word, they are wise indeed ; yet, when 
they turn to their own counsel, they become a by- 
word and occasion of offence by their ov/n folly. Was 
David ''vjiser than his enemies or his teachers,'' when 
he dissembled himself to fight against his own people ^ 
— or when he yielded to the indulgence of lust 2— 
or when in the pride of his heart he numbered the 
people ? ^ Alas ! how often do even God's children 
befool themselves in the ways of sin ! 

But let us mark the means of attaining this Divine 
wisdom, David gained it— not by habits of extensive 
reading— not by natural intelligence— but by a diligent 
use of the word of God. Tn order to avail ourselves 
however of this means— a simple reception of the 
Divine testimony is of absolute importance. We can 
never obtain that assurance of the certainty of our 
faith, which is indispensable to our peace, or resist 
the influence of unenlightened teachers"— ov of the 
long-established worldly maxims of ''the ancients" 
except by entire submission to the supreme authority 
of Scripture. Many sincere Christians — especially at 
the outset of their course — are much hindered — either 
by the scepticism of others, or of their own minds ; 
or from their previous habit of studying the Bible 
in the light of carnal wisdom, or in dependence upon 



^ Sam. xxvii. 



2 2 Sam. xi. 



3 Ibid, xxiv. 



VERSES 98—100. 



261 



human teaching. Such need special prayer for humility 
of mind and simplicity of faith, that, under Divine 
teaching, they may discern that path to glory, which 
in infinite condescension is made so plain, that *Uhe 
wayfaring men, though fools, shall not err therein.'' ^ 

In our Christian progress, the habit of meditation 
in the testimonies after David's example, will prove 
of essential service. For while those who confer 
with flesh and blood " cannot have their counsellors 
always at hand ; we, in seeking our wisdom from the 
word of God, have the best Counsellor " ever with 
us,'' teaching us what to do, and what to expect. 
Obedience also as well as meditation, is the channel 
of spirituality. Thus David found understanding^ 
because he kept the precepts, David's Lord has 
pointed out the same path of light — 7/ any man will 
do God's will, he shall know of the doctrine,^ Obe- 
dience is the way of light, of joy, of love. Thou 
meetest him that rejoiceth, and vjorketh righteousness— 
those that remember thee in thy u^ays'' ^ 

Now let us turn in, and inquire — What is our daily 
use of the word of God ? Is its influence ever present 
— ever practical ? Do we prize it as a welcome guest ? 
Is it our delightful companion and guide ? Oh ! be 
constant in meditation upon this blessed book. Eat 
the word," when you have found it; and it will 
be unto you the joy and rejoicing of your heart." ^ 
The name of Jesus, the great subject of the word, 
will be more precious — your love will be inflamed ^ 
—your perseverance established ^— and your heart 
enlivened in the spirit of praise.^ Thus bringing 

^ Isaiah xxxv. 8. 
2 John vii. 17. ^ Isaiah ixiv. 5. Comp. John xiv. 21 — 23, 
^ Jeremiah XV. 16. ^ Psalm xxxix. 

^ Verses 23, 95. ' Psaim Ixiii. 5, 6. 



•262 



EXPOSITION OF PSALM CXIX. 



your mind into close and continual contact ^vith the 
testimonies of God,'' and pressing out the sweetness 
from the precious volume, it will drop, as from the 
honey-comb, daily comfort and refreshment upon your 
heai't. 1 

101. / have refrained my feet from every evil way, 
that I ynight keep thy icord, 

David's wisdom was of a practical — not of a mere 
intellectual or speculative character. It taught him 
to ''keep the Lord's precepts and in order to this 
— to refrain his feet from every evil way,^' Thus 
wdll the believer, as he advances *Mn wisdom and 
spiritual understanding/' anxiously desire to remove - 
hindrances out of the way. He would abhor that 
which is evil/' that he might ''cleave to that which 
is good." 2 He would '' abstain from all appearance 
of evil/' lest unconsciously he should be drawn into 
the atmosphere of sin. He would '* hate even the 
garment spotted by the flesh/' ^ as fearing the infec- 
tion of sin worse than death. In the consciousness of 
the danger of self-deception, he intreats the Lord to 
'' see if there w^ere any wricked vray in him."^ Thus 
he is enabled to maintain an upright walk before a 

^ Thus Luther recommends us to 'pause at any verse of 
Scripture we choose, and to shake, as it were, every bough of it ; 
that, if possible, some fruit at least may drop down to us. 
Should this mode' — he remarks — ' appear somewhat difficult at 
first, and no thought suggest itself immediately to the mind 
capable of affording matter for a short ejaculation; 3'et persevere, 
and try another and another bough. If your soul really hungers, 
the Spirit of God will not send you away empty. You shall at 
length find in one, and that perhaps a short verse in Scripture, 
such an abundance of delicious fruit, that you will gladly seat 
yourself under its shade, and abide there, as under a tree 
laden with fruit.* 

^ Romans xii. 9. ^1 Thess. v. 22. 

^ Jude 23. ^ Psalm cxxxix. 24, 



VERSE 101. 



263 



heart-searching God; to '-keep himself from his 
iniquity/'' ^ and in dependence upon the promises, and 
in the strength of the grace of the gospel, to perfect 
holiness in the fear of God." - 

Some men indeed, full of self, and full of the \vorId, 
talk of keeping the icord^^^ ^vhen their empty profes- 
sion too clearly proves their awful ignorance and self- 
delusion. For the character and testimony of Scripture 
combine to shew, that, if our hearts have not felt the 
power of its holiness, we neither know nor keep it. 
And indeed this is the beautiful peculiarity in the word 
of God ; that, in order to keep it, there must be a 
separation from sin. The two things are incom^patible 
with each other. The two services are at variance at 
every point, so that the love of sin must depart, where 
the love of God is ingrafted in the heart. Yet so 
strongly are we disposed to every evil w^ay, that it 
requires the Almighty power of grace to enable us to 
*^ refrain from one or another crooked path. Often 
is the pilgrim (yea, has it not too often happened to 
ourselves ?) stopped and held back in his Christian 
profession — by a temporary ascendancy of the flesh — 
by a little license given to sin — or by a relaxed cir- 
cumspection of walk. At such seasons the blessed 
privilege of keeping the icord'' is lost. We are 
sensible of a declining delight in those spiritual duties, 
which before were our chiefest joy." And *'is there 
not a cause ? " Have we not provoked our gracious 
God by harbouring his enemy in our bosom — nay 
more — by pleading for indulgence for it ? Has not 
the Holy Spirit been grieved" by neglect, or by 
some worldly compHance ; so that his light has been 
obscured, and his comforting influence quenched ? 



Psalm xviii. 23. 



- 2 Corinthians vii. 1 . 



264 EXPOSITION OF PSALM CXIX. 



No consolations, consistent with the love and power 
of sin, can ever come from the Lord. For the holiness 
of the word of God cannot be either spiritually under- 
^ stood, or experimentally enjoyed, but in a consistent 
Christian walk. And yet such is the blessedness 
entailed upon a spiritual interest in this book, that the 
very expectation of realizing its promises, and of 
walking in its ways, may operate as a principle 
of restraint from every evil ivay,^^ 

But there is no bondage in this restraint from sin. 
Oh, no ! The believer feels sin to be slavery ; and 
therefore deliverance from it is his perfect freedom.'* 
There is indeed a legal mode of restraint much to 
be deprecated, when the conscience is goaded by sins 
of omission or of wilfulness; and the man, ignorant or 
imperfectly acquainted with the way of deliverance in 
the Gospel, hopes to get rid of his burden by a more 
circum^spect walk. But not till he casts it at the 
foot of the cross, and learns wholly to look to Jesus 
his deliverer, can he form his resolution upon safe and 
effectual grounds. Oh ! may I therefore seek to abide 
within a constaint view of Calvary. Sin will live every 
where, but under the cross of Jesus. Here it withers 
and dies. Here rises the spring of that holiness, con- 
trition, and love, which refreshes and quickens the 
soul. Here then let me live. Here let me die.^ 
Blessed Lord ! Thou knowest that I desire to 
keep thy ivord,'' Prepare my heart to receive and 
to retain it. May I so abide in Christ," that I may 
receive the sanctifying help of his Spirit for every 

i ' When I am assaulted by some wicked thought, I then betake 
me to the wounds of Christ. When my flesh casteth me down, by 
the remembrance of my Saviour's wounds, I rise up again. Am 
I inflamed with lust ? I quench that fire with the meditation of 
Christ's passion. Christ died for us. There is nothing so deadly, 
that is not cured by the death of Christ.'— -Augustine. 



VERSE 102. 



265 



moment's need ! And while I rejoice in him as my 
Saviour, may I become daily more sensible of every 
deviation from the straight path as an evil way ! " And 
may daily grace be given to refrain r)iy feet from 
it, " that I may keep thy word ! 

102. 1 have not departed from thy judgments ; for 
thou hast taught me. 

If / have refrained my feet from'^ sin-— if / 
have not departed from God's judgments '' — to him be 
all the glory. O my soul ! Art thou not a wonder to 
thyself? So prone to depart from God! how is it, 
that thou art able in any measure to hold on thy 
way ? Because the covenant of the Lord engages thy 
perseverance. — I will put my fear in their hearts, 
that they shall not depart from me." ^ While con- 
scious of my own corrupt bias to depart, let me 
humbly and thankfully own the work of Divine grace 
and teaching. Man's teaching is powerless in advanc- 
ing the soul one step in Christian progress. The 
teaching from above is the light of life."'^ It gives 
not only the light, but the principle to improve it. 
It not only points the lesson, and makes it plain ; 
but imparts the disposition to learn, and the grace 
to obey. So that now I see the beauty, the pleasant- 
ness, the peace, and the holiness of the Lord's 
ju(igments/' and am naturally led to delight, and in- 
sensibly constrained to walk in them. O how much 
more frequent would be our acknowledgment of the 
work of God, did we keep nearer to the Fountain- 
head of life and light ! ^ How may we trace every 
declension in doctrine and practice— -all our continual 

^ Jer. xxxii. 40. Comp. 1 John ii. 27. 
2 John viii. 12. Comp.Eph. v. 14. ^ Psalm xxxvi. 9c 

N 



266 EXPOSITION OF PSALM CXIX. 



estrangement from the Lord*s judgments — to following 
our own wisdom, or depending upon human teaching ! 
^* Trusting in man" is the departing of the heart from 
the Lord.i 

Reader ! What has been your habit and progress 
in the judgments of God? " Have you been care- 
ful to avoid bye-paths ? Has your walk been con- 
sistent, steady, advancing in the fear of the Lord, 
and in the comfort of the Holy Ghost If there 
has been no allowed departure from the ways of God, 
it has been the blessed fruit of " ceasing from your 
own wisdom,"^ and resting, in simplicity of faith, 
upon the promise written in the prophets— And 
they shall be all taught of God/^ And how de- 
lightful is the influence of this heavenly teaching, 
in drawing your heart with a deeper sense of need 
and comfort to the Saviour ! For— as he himself 
speaks — ^' every man therefore that hath heard, and 
hath learned of the Father, cometh unto me^ ^ Re- 
member — it was no superior virtue or discernment, that 
has restrained your departure from God. But — Thou 
hast taught me'* the way to come to God— the way 
to abide in him — Christ the way — Christ the end. 
And his teaching will abide with you.^ It will win 
you by light and by love, and by a conquering power 
allure and captivate your heart with that delight in 
his judgments, and fear of off'ending against them, 
that shall prove an effectual safeguard in the hour 
of temptation. Be careful therefore that the teaching 
of the Lord be not lost upon you. Inquire into your 
proficiency in his instructive lessons. And do not 
forget to prize his teaching rod, that loving correction, 
of which David had felt the blessing,^ and which he 

1 Jer. xvii. 5. ^ Acts ix. 31. ^ Prov. xxiii. 4. 

4 Isa. liv. 13, with John vi. 45. ^ 1 John ii. 24, 27. ^ Verse 67. 



VERSE 103. 



267 



so often uses, to keep his children from departing 
from his judgm ents,'' 

Lord ! do thou lead me by the hand, that I may 
make daily progress in thy judgments.^' Restrain 
my feet from '^perpetual backsliding." Whatever 
of human instruction may be afforded to me — all will 
be ineffectual to keep me from departing from thy 
judgments,^ ^ exceipt "thou teachest me." Neither 
grace received, nor experience attained, nor engage- 
ments regarded, will secure me for one moment with- 
out continual teaching from thyself. 

103. How sweet are thy words unto my taste ! yea, 
siceeter than honey to my mouth. 

None but a child of God could take up this 
expression. Because none besides has a spiritual 
taste. Yet how delightfully varied were the exercises 
of David in this sacred word. Its majesty commanded 
his reverence. 1 Its sweetness excited his joy. Its 
holy light keeping his heart close with God,- naturally 
endeared it to his soul.^ None are in any respect bene- 
fitted by an external knowledge of the Gospel. But 
a spiritual taste is a sure evidence of spiritual health — 
when the word of God is to us, as it was to David, 

siceeter than honey to the mouth and esteemed 

more than our necessary food." ^ The most accurate 

description of this taste can convey no just idea of the 

reality. The highest commendation cannot make the 

sweetness of honey intelligible to one who has never 

tasted it. Thus nothing but experience can convey a 

just idea of a spiritual taste. O taste and see that 

1 Verse 161. - Ibid. 102. 

2 Thrice in one short PsaJm does he stir up his habit of praise 
of the word and of the God that gave it. See Psalm hi. 4, 10. 
^ Job sxiii. 12. 

N 2 



268 



EXPOSITION OF PSALM CXIX. 



the Lord is good ; " ^ and, having once tasted of his 
Divine goodness, all the poor joys, which before were 
sweet to the soul, will be found insipid, distasteful, 
and even bitter. The apprehensions of Christ by 
faith, and the enjoyment of faith in communion with 
him, give an unutterable sweetness to the word. Unto 
them that believe, he is precious."^ His name is 
as ointment poured forth ; " ^ and the savour of the 
knowledge of him brings a reviving, that nothing 
besides could ever impart. Can the awakened sinner 
hear, that God so loved the world, that he gave his 
only-begotten Son, that whosoever believeth in him 
should not perish, but have everlasting life " ^ — and 
not he ready to say — How sweet are thy words unto 
my taste ! yea, sweeter than ho7iey unto my mouth ? " 
Can the weary soul listen to the invitation to **all 
that labour and are heavy-laden ; " ^ and not feel the 
^'sweetness'' of those breathings of love? Who can 
tell the sweetness of those precious words to the con- 
flicting, tempted soul — displaying the Divine sove- 
reignty in choosing him, and the unchanging faithful- 
ness in keeping him, and the almighty power of the Di- 
vine will, in the gift of eternal life?^ And how can the 
believer hear his Saviour knock at the door of his heart, 
calling him to fresh communion with himself ; ^ and 
not turn to him with the ardent excitement of his love 
— All thy garments smell of myrrh, and aloes, and 
cassia, out of the ivory palaces, whereby they have 
made thee glad ? 9 The more the Saviour is revealed 
in his fulness and preciousness to our souls; the more 
unction and fragrance shall we perceive in that word, 
which testifies of him in every page. However, as 

1 Psalm xxxiv. 8. ^ j p^ter ii. 7. ^ Canticles i. 8. 

^ 2 Cor, n. 14. ^ John iii, 16. Matthew xi. 28. 

" Johnx.£8. s i^ev. iii. 20. » Psalm xlv. 8. 



VERSE 103. 



269 



with the natural, so with the spiritual, food. A want 
of appetite gives disgust, instead of sweetness and 
refreshment to the word. An indolent reading of it 
without faith — without desire — without application — 
or a taste vitiated by contact with the things of sense 
— deadens the palate — The full soul loatheth the 
honey-comb; but to the hungry soul every bitter 
thing is sweet.'* ^ 

But how melancholy is the thought of the multi- 
tudes, that hear, read, understand the word, and yet 
have never tasted its sweetness ! Like Barzillai, they 
have no sense to discern between good and evil," 
Full of the world, or of their own conceits — feeding 
on the delusive enjoyments of creature comforts^ — 
nourishing some baneful corruption in their bosoms - 
— or cankered with the spirit of formality — they have 
no palate for the things of God— they are dead in 
trespasses and sins.'' But if we be hungering and 
thirsting after the word, how sweet is it to the taste ! 
We eat, and are not satisfied. We drink, and long to 
drink again. If so be we have tasted that the Lord 
is gracious, as new-born babes," we shall ''desire the 
sincere milk of the word that we may grow thereby." 3 
We shall take heed of any indulgence of the flesh, 
which may hinder this spiritual enjoyment, and cause 
us to ''loathe" even "angels' food" as "light 
bread." ^ Instead of resting in our present experience 
of its sweetness, we shall be daily aspiring after higher 
relish for the heavenly blessing. ^ And will not this 
experience be a " witness in ourselves " of the heavenly 
origin of the word ? For what arguments could ever 
persuade us that honey is bitter at the moment that 



1 Proverbs xxvii. 7. 2 g^g ^ p^^g^ 2, 

3 Ibid. 2, 3. ^ Psalm Ixxviii. 25. Numbers xxi. 5o 

^ €ast(S delicicB mece sunt Scriptur3e tuoe. — x\ugustine. 



270 EXPOSITION OF PSALM CXIX. 

we are tasting its sweetness ? Or who could convince 
us, that this is the word of man, or the imposture 
of deceit, when its blessed influence has imparted 
peace, holiness, joy, support, and rest, infinitely be- 
yond the power of man to bestow ? Finally, let us 
remark this enjoyment, as the spiritual barometer, the 
pulse of the soul— accurately marking our progress 
or decline in the Divine life. With our advancement 
in spiritual health, the word will be increasingly 
sweet to our taste;'' while our declension will be 
marked by a corresponding abatement in our desires, 
love, and perception of its delights. 

104. Through thy precepts I get understanding ; 
therefore I hate every false way^ 

Man's teaching conveys no understanding — God's 
teaching not only opens the Scriptures, but opens 
the understanding to understand them," and the heart 
to feel their heavenly warmth of life.^ This spi- 
ritual understanding'' is connected with the taste of 
spiritual sweetness.^ *^ The sweetness of the lips'' — 
as the wise man observes— **zwcrea5e^A learning. The 
heart of the wise teacheth his mouthy and addeth 
learning to his lips, ^ Thus having learned the 
principles of the doctrine of Christ," we are encou- 
raged to ''go on to perfection" — growing in grace 
and in the knowledge of Christ.'*^ Many incon- 
sistencies belong to the young and half-instructed 
Christian. But when through the precepts he gets 
understanding , he learns to walk more uniformly and 
steadily, abiding in the light. In this spirit and 
atmosphere springs up a constant and irreconcileable 

^ Comp. Luke xxiv. 45,32. ^ Comp. Prov. ii. 10, U. 

* Ibid. xvi. 21, 23. ^ Heb. vi. 1. 2 Peter iii. 18. 



VERSE 104. 



271 



hatred of every false way "—as contrary to the God 
he loves ; and which, though strewed with the flowery 

pleasures of sin/* is hard " ^ in its present walk, 
and ruinous in its certain end.^ The love of the ''false 
ways of our own heart's choosing proves our know- 
ledge of the Gospel — if there be any knowledge at 
all— to be barely speculative and uninfluential. And 
with regard to them — may we not inquire of those, 
whose past wanderings justly give weight and autho- 
rity to their verdict — * What is your retrospective view 
of these ways ? ' Unprofitableness. — ' What is your 
present view of them?' Shame.— ' What prospect 
for eternity would the continuance in them assure to 
you?' Death." 3 Rightly then are they called 
*' false ways and of those that are found in them 
it is well said — This their way is their folly."* 
For what indeed can it be but the foolishness of folly, 
to rest in illusive hopes of peace, which can only 
issue in evils endured, and infinitely greater evils fore- 
boded? The blessing then of spiritual knowledge 
consists in its sanctifying efficacy. False ways'^ 
are not only avoided and forsaken, but abhorred ; 
and every deviation into them from the straight 
path, however pleasing, will be ^* resisted " even 

unto blood." ^ 

But let me ask myself— What is my apprehension 
of the way of sin? Have I detected the ''false 
ways " of my own heart ? Little is done in spiritual 
religion, until my besetting sins are searched out. And 
let me not be satisfied with forbearance from the 
outward act. Sin may be restrained, yet not mor- 
tified ; nor is it enough, that I leave it for the pre- 
sent, but I must renounce it for ever. Let me not 

^ Prov. xiii. 15. ^ yi^xx. viii. 13. Philippians iii. 19. 

3 Rom. vi, 4 Psalm xlix. 13, ^ Heb. xii.4. 



272 EXPOSITION OF PSALM CXIX. 

part with it as with a beloved friend, with the hope 
and purpose of renewing my familiarity with it at a 
**'more convenient season ^ but let me shake it 
from me as Paul shook off the viper into the fire, 
with determination and abhorrence. ^ What ! can I 
wish to hold it? If through the precepts of God 
I have got understanding must not I listen with 
wakeful attention to that solemn, pleading voice — 

Oh! do not this abominable thing that I hate?''^ 
No, Lord; let me pluck it out'^ of ray heart, 
" and cast it from me."^ Oh, for the high blessing 
of a tender conscience ! such as shrinks from the 
approach, and abstains from all appearance of 
evil;"^ not venturing to tamper with any self- 
pleasing way; but ''hating^' it as ''false,^' de- 
filing, destructive ! I have marked the apple of my 
eye — that tenderest particle of my frame—that it is 
not only offended by a blow or a wound ; but that, 
if so much as an atom of dust find an entrance, it 
would smart until it had wept it out. Now such may 
my conscience be— sensitive of the slightest touch 
of sin — not only fearful of resisting, rebelling or 
''quenching the Spirit" — but grieving for every 
thought of sin, that grieves that blessed Comforter — 
that tender Friend ! To hate every false way,^^ so 
as to flee from it, is the highest proof of Christian 
courage. For never am I better prepared to endure 
hardness as a good soldier of Jesus Christ,"^ than when 
my conscience is thus set against sin. For it is in fact 
to be ready to submit to the greatest suffering, rather 
than be convicted of unfaithfulness to my God. 

Lord ! turn my eyes, my heart, my feet, my ways, 
more and more to thy blessed self. 

^ Acts xxiv. 25. ^ Ibid, xxviii. 5. ^ j^r. xliv. 4. 

Matt. V. 29. ^ 1 Thess. v. 22. ^ 2 Tim. ii, 3. 



VERSE 105. 



273 



PART XIV. 

105. Thy word is a lamp unto my feet^ and a light 
unto my path. 

The nightly journeys of Israel were guided by a pillar 
of fire. ^ Our passage in a dark and perilous way is 
irradiated by the word of God. A benighted traveller 
needs the lamp and the light — not only to mark his 
course, but to direct every successive step. Such is 
man's need of the word of God ! Such is his darkness 
without it — or even with it, while destitute of faith and 
the light from above ! Except the lamp be lighted 
— except the teaching of the Spirit accompany the 
word — all is darkness, gross darkness'' still. Did 
we more habitually wait to receive, and watch to im- 
prove, the light of the word, we should not so often 
complain of the perplexity of our path. The light 
reflected from this source would in most instances 
determine our steps under infallible guidance. 

Yet it may sometimes be a matter of difficulty to 
trace the light in which we are walking to this heavenly 
source. A promise may seem to he applied to my mind, 
as I conceive, suitable to my present circumstances. 
But how may I determine, whether it is the lamp 
of the word of God, or some delusive light from him 
who can at any time for the accom.plishment of his 
own purpose, transform himself into an angel of 
ii^ht ? " Or if a threatening be impressed upon my 
conscience, how can I accurately distinguish betv/een 
the voice of the accuser of the brethren," and the 



1 Exodus xiii. 21, 22. 
N 5 



274 



EXPOSITION OF PSALM CXIX. 



warning suggestion of my heavenly Guide ? The state 
of my mind, under the circumstances alluded to, will 
throw light upon this point. If I am living in the 
indulgence of any known sin, or in the neglect of any 
known duty — if my spirit is careless, or my walk 
unsteady, a consoling promise, being unsuitable to my 
case, even though it awakened some excitement of joy, 
would be of doubtful application. The lamp^^ of 
God under the circumstances supposed, would rather 
reflect the light of conviction than of consolation. For, 
though God as a Sovereign may speak comfort when 
and where he pleases ; yet we can only expect him to 
deal with us according to the general prescribed rules 
of his own covenant, which to his backsliding people 
threatens chastisement, rather than speaks consolation. ^ 
In a spirit of contrition, however, I should not hesitate 
to receive a word of encouragement, as the lamp of 
God to direct and cheer my progress ; being conscious 
of that state of feeling, in which the Lord has expressly 
promised to restore and guide his people. - In the 
course of the inquiry, the terms and character of the 
promise might also mark its application to myself. 
When He that ''dwelleth in the high and holy place,'' 
engages to dwell with him also that is of a contrite 
and humble spirit," any symptoms of tenderness 
and humility would naturally lead me to consider this 
word of promise as sent by my kind and watchful 
Father, to be "a lamp unto my feet, and a light unto 
my path,^^ 

Again — A distinct and experimental view of the 
Saviour in his promises, endearing him to me, and 
encouraging my trust on his faithfulness and love — this is 
manifestly light from above. Or if I mark the purpose 

^ Comp. Psalm Ixxxix. 30 — 32. ^ Comp. Isa. Ivii. 18. 

3 Ibid. 15. 4 Comp. 2 Cor. i. 20. 



VERSE 105. 



275 



of the promise to answer any proper end — to excite or to 
encourage to any present duty, and that some suitable 
connection exists' between the duty and the promise ; 
I cannot doubt, but the lamp of the Lord is directing 
my dark and difficult path. For example — When the 
promise was given to Joshua— I will not fail thee nor 
forsake thee;''^ it was to him, ''a word'' fitly 
spoken" in a time of need," so that it seemed 
almost impossible to misconstrue it. And when the 
same word was subsequently given in a more general 
acceptation to the Church, the application was equally 
clear, as a dissuasive from inordinate attachment to 
the things of time and sense, and an encouragement to 
an entire dependence upon the Lord. ^ 

Further — The influence of the promises of God upon 
my heart and conduct will also enable me clearly to 
distinguish the light of heaven from any illusion of fancy 
or presumption. The effect of an unconditional pro- 
mise of deliverance given to the Apostle in a moment 
of extremity, was exhibited in a diligent use of all 
the appointed means of safety. ^ An absolute promise 
of prolonged life given to Hezekiah when lying at the 
point of death, produced the same practical result. 
The exercise of his faith was manifest in a scrupulous 
attention to the means for the recovery of his health. ^ 
Upon the warrant of a general promise of Divine 
protection, Ezra and the Jews fasted and besought 
their God for this."^ Now in these and other in- 
stances the practical influence of the word in the way 
of diligence, simplicity, and prayer, evidently proved 
its sacred origin. An assurance of safety proceeding 
from another source, would have been productive of 

^ Jos. ic 5. 2 Yieh, xiii. 5. 

3 Acts xxvii. 24, 31. ^ Isa. xxxviii. 5, 21. 

5 Ezra viii. 21 — 23, 



276 



EXPOSITION OF PSALM CXIX. 



sloth, carelessness, and presumption ; and therefore 
may I not presume the quickening power of the 
word in an hour of darkness and perplexity, to be the 
Lord's lamp unto my feet^ and light unto my path^'^ 

to guide my feet into the way of peace ? 

T^he same test, applied to the threatenings of the 
word, will determine the character and the source of 
the light that dawns upon my path. The impression 
of a Divine threatening, meeting me in the exercise 
of a watchful habit, and a humble walk with God, 
I should at once charge as the suggestion of the great 
enemy of the soul, who is ever ready to whisper dis- 
trust and despondency to the child of God. But in a 
self-confident, self-indulgent state, I should have as 
little hesitation in marking a word of awakening alarm 
to be the light of the word of God, It would be vvell 
for me at such a time to be exercised with fear ; ^ not 
as arguing any insecurity in my state, but as leading 
me to great searchings of heart, to increasing 
watchfulness, humiliation, and prayer. The com- 
mandment is a lamp, and the law is a light ; and 
reproofs of instruction are the way of life." - O that 
I may be enabled to make use of this lamp, to direct 
every step of my heavenly way ! 

Lord ! save me from ever turning my face away 
from the path, into which thy word would guide me. 
Enable me to improve the light afforded me in the 
constant exercise of faith, prudence, and simplicity. 

106. I have sworn, and I will perform it, that I will 
keep thy righteous judgment. 

The blessing of the guidance of the Lord's word 
naturally strengthens our resolution to walk in its 
- Compare 1 Cor. ix. 27. - Proverbs vi. 23. 



VERSE 106. 



277 



path. And as if a simple resolution would prove too 
weak for this way, the Psalmist strengthens it with an 
oath. Nay more, as if an oath was hardly sufficient 
security, he seconds it again with a firm resolution — 
* / have sworriy and I will perform it.'^ There shall 
be but one will between me and my God ; and that 
will shall be his, not mine.' Some timid Christians, 
feeling their constant liability to break their engage- 
ments, would think it presumptuous to bind them- 
selves under a solemn oath. And some, perhaps, may 
have burdened their consciences with unadvised or 
self-dependent obligations. ^ Still, however, when it 
is a free-will oflfering, it is a delightful service, well- 
pleasing to God. Such it was in the days of Asa, 
when all Judah rejoiced at the oath : for they had 
sworn with all their heart, and sought him with their 
whole desire ; and he was found of them,'^^ Vows 
under the law were both binding and acceptable. ^ 
Nor are they less so— m their sjnrit at least — under 

^ It is related of Mr. Pearce, by his excellent biographer, that 
at the period of the first awakening of his mind — * having read 
Doddridge's Rise and Progress of Religion, he determined formally 
to dedicate himself to the Lord in the manner recommended in the 
seventeenth chapter of that work. The form of a covenant there 
drawn up he also adopted as his own ; and, that he might bind 
himself in the most solemn and affecting manner, signed it with his 
blood. But afterwards, failing in his engagements, he was plunged 
into great distress, and almost into despair. On a review of his 
covenant, he seems to have accused himself of a pharisaicai reliance 
upon the strength of his resolutions, and therefore taking the paper 
to the top of his father's house, he tore it into small pieces, and 
threw it from him to be scattered by the wind. He did not how- 
ever consider his obligation to be the Lord's as thereby nullified ; 
but feeling more suspicion of himself, he depended solely upon the 
blood of the cross.' — Fuller's Life of Pearce, pp. 3, 4. This instance 
must be considered not as an example of the entangling nature of 
covenant engagements ; but as an illustration, by way of contrast, 
of the enlightened deliberation and simpUcity, with which they 
should ever be undertaken. See some admirable remarks oh this 
subject from Mr. Newton's pen. — Life of Grimshawe, pp. 16 — 18. 
2 2 Chron.xv. 12 — 15. 
3 Numbers XXX. 1, 2. Deuteronomy xxiii. 21 — 23. 



278 EXPOSITION OF PSALM CXJX. 



the perfect law of liberty.'' A holy promise, ori- 
ginating in serious consideration, and established by 
a more solemn obligation, so far from being repugnant 
to the liberty of the Gospel, appears to have been 
enjoined by God himself ; ^ nay — his people are de- 
scribed as animating each other to it, as to a most 
joyous privilege ; ^ as a renew^ed act of faith and daily 
dedication, in dependence on his own covenant en- 
gagement. 

Yet we would warn the inconsiderate Christian not 
to entangle his conscience by multiplied vows (as if 
they were — like prayer — a component part of our daily 
religion) ; nor hy perpetual obligation — whether of 
restraint, or of extraordinary exercises. Let him 
regard also the necessity of Christian simplicity ; in 
the neglect of which, the strongest resolves against sin 
have ended in despondency or deeper captivity. 
There is no innate power in these obligations ; and— ^ 
except they be made in self-renouncing dedication — 
no acceptance — no blessing. 

But we must not admit the inconsiderateness of the 
unwary, as a legitimate argument against their im- 
portance. If Jephthah was entangled in a rash and 
heedless vow,^ David manifestly enjoyed the perfect 
freedom" of the ''service*' of his God, when ''bind- 
ing his soul with a bond" equally fixed, but more 
advised, in its obligation.'* And have we with " the 
vows of God upon us,"^ — baptismal vows — perhaps 
also confirmation or sacramental vows— found our 
souls brought into bondage by these solemn engage- 
ments ? Have we not felt it possible thus to secure 
our duty without being ensnared by it ? Have not 



^ Isa. xix. 21, Comp. also Isa. xliv. 5, and Scott on this verse. 
2 Jer. 1. 4. 5. ^ Judges xi. 35. 

4 Psalm cxvi. 12—14. ^ i^id, 12. 



VERSE 106. 279 

holy seasons of covenanting with God often restrained 
our feet from devious paths, and quickened our souls 
in his service? Daily indeed do we need the blood 
of sprinkling" to pardon our innumerable failures, 
and the Spirit of grace to strengthen us for a more 
devoted fulfilment of our obligations. But yet in the 
habit of dependence upon the work and Spirit of 
Christ, often have these holy transactions realized to 
us a peace and joy, that leads us to look back upon 
such times as some of the happiest seasons of our lives. 

If" therefore we sin" in a perpetual back- 
sliding" ^ from these engagements, it is still our privi- 
lege without presumption to believe, that ^' we have 
an advocate with the Father, Jesus Christ the Right- 
eous; and he is the propitiation for our sins. "2 And 
as for encouragement to expect necessary grace, there 
is One, who hath said — My grace is sufficient for 
thee; "3 and that One has given no less a proof of 
his interest in us, than in dying for us. Confidently 
therefore may we trust, that he will perfect that 
which concerneth us;"^ that he will work all our 
works in us"^ — to will and to do of his good 
pleasure." ^ 

Perhaps however a messenger of Satan" may 
buffet us"—' Thou hast broken thy bond ; now it 
will be worse with thee than before.' But did not 
Jesus die for sins of infirmity, and even of presump- 
tion ? Does every failing of the wife annul the 
marriage covenant ? So neither does every infirmity 
or backsliding dissolve our covenant with God. Was 
our faithfulness the basis of this covenant ? Rather 
does not the blood of this covenant" make constant 



1 Jer. viii. 5. ^ \ John ii. 1, 2. ^2 Cor. xii. 9. 

^ Psalm cxxxviii. 8. ^ Isaiah xxvi. 12. 

^ Phil. ii. 13. 7 Hebrews xiii. 20. 



280 EXPOSITION OF PSALM CXIX. 

provision for our foreseen unfaithfulness ? And does 
not our gracious God overrule even our backsliding 
for the eventual establishment of a more simple reli- 
ance upon himself, and a more circumspect and tender 
wolk before him ? 

But the tenderly scrupulous consciences will tind 
after all many cases of distressing temptation. Suppose, 
for example, a Christian has been drawn away from a 
set season of extraordinary devotion by some unforseen 
present duty, or some unlooked for opportunity of 
actively glorifying God. Has he then broken his 
obligation ? Certainly not. His engagement was, or 
ought to have been, formed with an implied subser- 
viency to paramount Christian duty. It cannot there- 
fore be impaired by any such providential interference. 
Yet let it not be a light matter to remove a free-will 
offering from the altar of our God. Let godly care 
be exercised to discover the subtle workings of the 
indulgence of the flesh in the service of God, Let 
double diligence redeem the lost privilege of more 
immediate and solemn self-dedication. In guarding 
against legal bondage, let us not mistake the liberty 
of the flesh for the liberty of the Gospel, Let us be 
simple and ready for self-denying service; and the 
Lord our God will not fail to vouchsafe * ' some token 
for good.'^ 

" Come" then, my fellow Christian, and let us 
join ourselves to the Lord in a perpetual covenant, 
never to be forgotten " i by God ; never to be forsaken 
by us. Let each of us be ready to renew our sur- 
render — O Lord, truly I am thy servant;'' I make 
an ofl'er of myself to be thy servant. — Thou hast 
loosed my bonds ; and now I come to thee. Oh ! 
bind me to thyself with fresh bonds of love, that may 
1 Jeren\iah 1. 5. ^ Psalm cxvi. 16. 



VERSE 107. 



281 



never be loosed. Glad am I, that I am any thing — 
though the meanest of all ; that I have any thing, 
poor and vile as it is, capable of being employed in 
thy service. I yield myself to thee with my full bent 
of heart and will, entirely and for ever ; asking only 
that I may be a vessel meet for the Master's use.'^ ^ 

107. 1 am afflicted very much; quicken me, 0 Lord, 
according unto thy word. 

It would seem, that the act of covenanting with 
God, in which this holy saint had just engaged, was 
connected with a season of deep and protracted trial — 
I am afflicted very much. His sense of entire helpless- 
ness, and confidence in the Divine promise clearly 
shew the self-renunciation and simplicity of faith, with 
which this solemn consecration had been ordered. 
At the same time also his determined resolution to 
" keep^^ God^s word of obedience, gave boldness to 
his pleading, that God w^ould perform his word of 
promise — Quicken me, 0 Lord, according to thy 
word.'^ And how high the privilege, that we are 
permitted to pour our troubles into the ear of One, 
who is able perfectly to enter into, and to sympathize 
with us in them; who knoweth our frame," who 
hath himself laid the affliction upon us ; ^ yea, more 
than all, who in all our affliction is" himself 

afflicted ; "'^ and who *^ suffered being tempted, 
that he might be able to succour them that are 
tempted!"^ There are none— not even those most 
dear to us — to whom we can unbosom ourselves, as we 
do to our heavenly Friend. Our wants, griefs, burdens 
of every kind — we are encouraged to roll them all upon 

^ 2 Timothy ii. 21. ^ Psalm ciii. 14. ^ Jbid. xxxix. 9. 
^ Isaiah Ixiii. 9. ^ Hebrews ii. 18. 



282 EXPOSITION OF PSALM CXIX. 

hira. Those who cultivate the blessing of communion 
with their Lord, well know the full comfort of this 
relief in the hour of affliction. They know also what 
compassion is due to those, who are indeed afflicted 
very much -/^ whose souls, as they draw nigh unto 
death," and know no refuge, are ready to burst with 
their own soitows — the sorrows of the world," — 
unmitigated — unrelieved—^' working death." ^ 

There is a ** need be"^ for the afflictions of the 
Lord's people. They have little understood the 
power of Almighty working needful to subjugate their 
wills to the dispensations of God. The stones of the 
spiritual temple cannot be polished or fitted to their 
place without the strokes of the hammer. The gold 
cannot be purified without the furnace. Yet the 
alleviations of our trials divest them of their penal 
character, and lead us to regard them as among the 
choicest and most encouraging instances of our Father's 
combined wisdom, faithfulness, and love. Need we 
say, that they are infinitely disproportioned to our 
deserts ; that they are not without hope ; that they are 
not eternal ; and that in the end we shall find greater 
comfort probably vouchsafed in the endurance of them, 
than we even ventured to anticipate from their removal ! 
Need we say — how richly they ought to be prized, as 
conforming us to the image of our suffering Lord ! how 
clearly we shall one day read in them our Father's 
commission, as messengers of love ! and how assuredly 

the end of the Lord'* will be that the Lord is 
very pitiful and of tender mercy ! "^ Indeed how 
many of his dear children may bear the surname of 
Ephraim — For God hath caused me to he fruitful in 
the land of my affliction T 

1 2 Corinthians vii. 10. - 1 Peter i. 6, 7. 

2 James v. 11. ^ Genesis xli. 52. 



VERSE 107. 



•283 



But great affliction is often as hard to bear as great 
prosperity. While sorely smarting under the rod^ we 
have most important need of the quickening grace of 
God to keep us alive from stout-heartedness and de- 
jection. Are we in danger of despising the chasten- 
ing of the Lord ? " — ' Quicken me, 0 Zorc?"— that 
1 may be preserved in a humble, wakeful, listening 
posture— that I may not, by an unprepared spirit, lose 
the blessing of the sanctified cross/ Are we ready to 

faint, when we are rebuked of him " Quicken 
me, 0 Lord,'' that I sink not under the blow of thy 
hand." Thus will this Divine influence save us from 
bringing dishonour upon our God by the workings of 
our own spirit. We shall receive the chastisement of 
our Father's discipline with humility without despon- 
dency, and with reverence without distrust ; hearkening 
to the voice that speaks, while we tremble under the 
rod that strikes : yet so mingling fear with confidence, 
that we may at the same moment adore the hand which 
we feel, and rest in the mercy that is promised. And 
how consoling in the depths of our affliction is the re- 
collection, that in either case of need we are privileged 
to plead the word of God as our sure warrant for prayer 
and expectation — Quicken me, O Lord, according to 
thy word,'' And which of the exercised children of 
God has ever found one jot or one tittle of the word 
to fail?" Patience working experience; and ex- 
perience hope ; and hope making not ashamed," in the 
sense of the love of God shed abroad upon the heart 
by the Holy Ghost which is given unto us" — all this is 
the abundant answer to the prayer for quickening grace 
— the encouragement and support of waiting, dis- 
couraged souls — Thou, which hast shewed me great 



Hebrews xii. 5, 



284 EXPOSITION OF PSALM CXIX. 

and sore troubles, shalt quicken me again, and shalt 
bring me up again from the depths of the earth. 
Thou shalt increase my greatness, and comfort me on 
every side.'^ ^ 

108. Accept, I beseech thee, the free-will offerings of 
my mouth, 0 Lord ; and teach me thy judgments. 

As the first fruits of his entire self-devotion of 
himself to the Lord ; ^ as the only service he could 
render in his affliction ; and as an acknowledgment 
of the supply of quickening grace received in answer 
to prayer 3 — behold this faithful servant of God pre- 
senting the free-will offerings of his mouth " for 
acceptance. Such he knew to be an acceptable 
service. For the sacrifices of the Old Testament were 
not only typical of the One sacrifice for sin, but 
illustrative of the spiritual worship of the people of 
God ; and in this view frequent allusion is made to 
them in both parts of the sacred volume. ^ To those 
who are interested in the atonement of Jesus, there 
needeth no more sacrifice for sin,'^ That which is 
now required of us, and in which as the Lord's people 
v^e delight, is to take vrith us vrords, and turn to 
him, and say unto him — Take away all iniquity, and 
receive us graciously ; so will we render the calves 
of our lips." 5 

No offering but a '^free-will offering^^ is accepted. 
Such were the offerings of service under the law : ^ 
and such must they be under the gospel. God 
loveth a cheerful giver. '^7 Yet neither can this offer- 

1 Rom. V. 3—5, with Psalm Ixxi. 20, 21. 
2 Verse 106. s verse 107. 

4 Compare Psalm li. 16, 17. Mai. iii. 3, with Phil. iv. 18. 
Heb. xlii. 15, 16. ^ Hos.xiv. 2. 

^ Numb. xxix. 39. Deut. xvi. 10. ' 2 Cor.ix. 7. 



VERSE 108. 



285 



ing be accepted, until the offerer himself has found 
acceptance with his God. The Lord had respect'' 
first to the person of *^ Abel"— then to his offer- 
ing.'' 1 But if our persons are covered with the robe 
of acceptance — if the offering up of the body of 
Jesus Christ once for all"- has sanctified" us be- 
fore God ; however defiled our services may be, how- 
ever mixed with infirmity, and in every way most 
unworthy; even a God of ineffable holiness beholds 
no iniquity"'^ in them. No offering is so pure as to 
obtain acceptance in any other way : no offering so 
sinful as to fail of acceptance in this way. Most 
abundant indeed and satisfactory is the provision made 
in heaven for the continual and everlasting acceptance 
of our polluted and distracted services-—'' Another 
angel came and stood at the altar, having a golden 
censer; and there was given unto him much incense, 
that he should offer it, with the prayers of all saints, 
upon the golden altar which was before the throne. 
And the smoke of the incense, which came with the 
prayers of the saints, ascended up before God out of 
the angel's hand."'* With such a High Priest and 
Intercessor, not only is unworthiness dismissed, but 
boldness and assurance of faith is encouraged.^ 

But, as we remarked, it v/as '' a free -will offering''^ 
that was here presented — the overflowings of a heart 
filled with the love of God. No constraint was neces- 
sary. Prayer v/as delightful. He was not forced 
upon his knees. Let me unite with him. Let me 
seek fellowship with him in again presenting myself 
before my God. ' Lord ! I ought to be thine, and 
none other's. I desire to tell the world, that I am 
captivated by thy love, and consecrated to thy service. 

^ Gen.iv. 4, 5. ^ Heb.x. 10. ^ Numb, xxiii. 21 . 

4 Rev. viii. 3, 4. ^ Heb. iv. 14—16; x. 21, 22. 



286 EXPOSITION OF PSALM CXIX. 



O let me be enabled to rejoice ; for that I offered 
iDillinglyy Great grace is it, that he is willing to 
accept my service. For what have I to offer, but 
what is already his own? But let me not forget 
to supplicate for further instruction—* Teach me thy 
judgments,'^ that I may be directed to present a purer 
offering ; that by more distinct and accurate know- 
ledge of thy ways, my love may be enlarged, and my 
obedience more entire, until I stand perfect and 
complete in all the will of God." 

109 My soul is continually in my hand; yet do I not 
forget thy law. — 110. The wicked have laid a 
snare for me ; yet I erred not from thy precepts. 

This subject might offer some profitable medita- 
tion for those, whose health must frequently remind 
them of approaching danger, or whose familiarity 
with scenes of war and bloodshed may give peculiar 
emphasis to the phrase (of not infrequent use in the 
word of God ^) — My soul is continually in my hand,^^ 
From the open violence^ and the secret machinations^ 
of his bitter enemy, David, in the early part of his 
public life was in continual apprehension. Hunted 
down *' as a partridge in the mountains,'*^ and often 
scarcely escaping the snare which the wicked laid 
for him " 7 — at one time he could not but acknowledge 
• — There is but a step between me and death ; "^—at 
another time he was tempted in an hour of unbelief to 
say — " I shall now perish one day by the hand of 

1 1 Chron. xxix. 9, 14, 17. - Col. iv. 12. 

^ Comp. Judges xii. 3. 1 Sam.xix. 5; xxviii.21. Jobxiii. 14. 

4 1 Sam. xviii. 10; 11 ; xix. 9, 10. 
^ Ibid, xviii. 17; xix. 11 — 17. ^ Ibid. xxvi. 20. 

' The menof Keilah, Ibid, xxiii. 11, 12. The Ziphites, Ibid. 19; 
xxvi. 1. ^ Ibid, XX. 3. 



VERSES 109, 110. 287 

Saul.''^ Subsequently, also, when the hand of his 
own son appeared to be aimed at his throne and his 
lite,- this language was aptly descriptive of his state 
— My soul is continually in my hajid,'^ Yet so 
undaunted was his resolution, that no peril could shake 
his adherence to the ways of God.^ 

What was the life of Jesus upon earth ? Through 
the enmity of foes — various — opposite yet combined^ 
his ''soul was continually in his hand.^' Yet how 
wonderful was his calmness and serenity of mind vvhen 
surrounded by enemies — like " lions" in power, 

dogs'' in cruelty, wolves in malice!^ A measure 
of this spirit belongs to all his disciples, so far as they 
have the mind that was in their Master. For it is 
not natural courage, but the spirit of power," as the 
gift of God ^ — which thus enables the believer, in the 
remembrance of the precepts '' to withstand in the 
evil day, and having done all — to stand."" 

Let us again mark this confidence, illustrated in the 
recorded trials of the servants of God. What was 
the frame of the Apostle's mind, when the Holy 
Ghost witnessed to him in every city, that bonds and 
imprisonment av/aited him ? " None of these thino^s" 
— saith he—'' move me. I am ready not to be bound 
only, but also to die at Jerusalem, for the name of the 
Lord Jesus." s He could look '' tribulation, or per- 
secution, or peril, or sword," in the face; and while 
he '' carried his soul continually in his hand^^ — in 
true Christian heroism, in the most exalted triumph 
of faith, he could say in the name of himself and his 
companions in tribulation — *' Nay, in all these things 

1 1 Sam.xxvii. 1. 2 2 Sam. xv. 13, 14; xvii. 1—3. 

2 Verse 87- ^ Luke xxiii. 12. 

^ Psalm xxii. 16, 20, 21, with Isaiah hii. 7. ^2 Tim. i. 7. 
' Ephes. vi. 13. 8 /^^tg xx. 23, 24 ; xxi. 13, 



288 



EXPOSITION OF PSALM CXlX. 



we are more than conquerors." Nothing could make 
him flinch. Nothing could turn him back. Nothing 
could wring the love of the service of his God out 
of his heart. His principle was found invincible in 
the hour of trial — not however as a native energy of 
his heart, but — through him that loved himJ' ^ Might 
not he with strict propriety have said— or did he not 
speak and live the spirit of this Christian confidence — 

Yet do I not forget thy law?^^ Daniel's history, 
again, will furnish an instance of the utter impotency 
of the secret devices of the enemy to produce apostacy 
in the children of God. When the wicked,^' after 
many an ineffectual attempt to find occasion or 
fault," were driven to seek for it in the law of his 
God ; - and when in this unsuspected path they 

laid a snare for him,^^ this noble confessor of the 
faith continued to kneel upon his knees three times 
a day, and prayed, and gave thanks before his God, 
as he did aforetime,^^ ^ The den of lions was far less 
fearful in his eyes, than one devious step from the straight 
and narrow path of God.'* Sin was dreaded as worse 
than a thousand deaths. He surely then could have 
said — Yet I erred not from thy precepts,'^' And 
how striking must it have been to David, under 
circumstances of imminent peril, to have seen the 

counsel of Ahithophel'^ — regarded as oracular, when 
employed in the cause of God — now, when directed 
against the Church, turned to foolishness ! " ^ 
this instance was only one of a thousand," when 
the ever watchful Head and Guardian of his Church, 
'lest any hurt it, k6eps it night and day.'' ^ Thus in 

1 Rom. viii. 37. " Daniel vi. 5. 

3 Ibid. G— 10. ^ Comp. Luke xii. 4, 5. 

^ Compare 2 Sam. xvi. 23, with xv. 31 ; xvii. 14. 
^ Isaiah xxvii. 3. 



VERSES 109, 11^. 289 

overruling the devices of the enemy for the establish- 
ment of his people's dependence upon himself, he 
maketh the wrath of man to praise him,'^i and 
taketh the wise in his own craftiness.'' ^ 
But the day of difficulty is a perilous time in 
the church. Many shall be purified, and made 
white, and tried." ^ Have we been able to sustain the 
shock in a steady adherence to the law and precepts of 
God ? ^ This is indeed the time, when genuine faith 
will be found of inestimable value. In such a time 
David, in an especial degree, experienced the blessing 
of having chosen the Lord for his God. Once and 
again — when clouds began to gather blackness, and 
surrounding circumstances to the eye of sense engen- 
dered despondency — faith held out the cheering pros- 
pect of All-sufficient support; and David encour- 
aged himself in the Lord his God." ^ And is not 
David's God ''our God, the health of our counten- 
ance,"^ the Guide of our path," the God of our salva- 
tion ?2 Oh! let us not rest, till his lanouage is the 
expression of our own contidence ; '' What time I am 
afraid, I will trust in thee. "9 

It is this daily confidence of faith, that can alone 
prepare us for the hour of special need, that is ap- 
proaching to us all. Those who have never realized 
the nearness of eternity, can have but a faint idea of 
the needful support in the hour, v/hen flesh and heart 
fail," to have a sure unshaken footing upon the 
Rock of Ages." Watch therefore; for ye know 
not 11 how soon you may be ready to say — ''My 
soul is in viy ^cf??c/," quivering on the eve of departure 

^ Psa'm Ixxvi. 10. - Job v. 13, ^;\'z.\ i Cor. iii. 19. 

^ Danxii. 10, ^ Verses 51, 6?, Ilzv. ii. 10. 

^ 1 Sam XXX. 6. ^ Psalm xlii.lL ' Ibid, xlviii. 14. 

s Ibid. Ixviii. 20. " Ibid. Ivi. 3. Ibid. Ixxiii. 26. 

1^ Mark \iii. 35. 



290 EXPOSITION OF PSALM CXIX. 

to the Judge. Let your loins be girded about, and 
your lights burning ; and ye yourselves like unto men 
that wait for their Lord, when he will return from the 
wedding; that when he cometh and knocketh, they 
may open unto him immediately . Blessed are those 
servants, whom the Lord, when he cometh, shall find 
watching ; verily I say unto you, that he shall gird 
himself, and make them to sit down to meat, and will 
come forth, and serve them.'^ ^ 

J 11. Thy testimonies have I taken as an heritage for 
ever ; for they are the rejoicing of my heart, 

' Precious Bible ! what a treasure 1 ' David had 
felt its value, inasmuch as the choice of it had been 
the secret of his perseverance in the midst of trial. 
All who have a part and portion in Christ have a 
portion in the word which testifies of him. This forms 
the believer's claim and delight in the testimonies,^' 
He is indeed utterly unable to calculate their price. 
The Saviour — his Saviour— h revealed in them. And 
such exact suitableness does he find in them to his 
own case — such wise direction in the precepts — such 
wholesome discipline in the reproofs — such Divine 
comfort in the promises — that, as the^v pass before 
him, he cannot but say — They are the rejoicing of 
my heart.'' But their chief interest in his eyes is con- 
nected with the recollection, that they are his portion 
— his " heritage. And this indeed may account for 
the afi'ecting indifference, with which the world barter 
away these treasm^es, as Esau did his birthright, ^ for 
something as worthless as a mess of pottage — that they 
have no present interest in them. Justly, however, 

' Luke xii. 35— 37. - Gen. xxv. 29— 34. Heb. xii. 16. 



VERSE 111. 



291 



are they called the believer's heritage.'' They are 
his covenant property, stamped with the seal of the 
everlasting covenant.*' Aud not only does he look 
at the word of God as the exhibition and tender of the 
mercy of the Gospel— but he marks every promise 
sprinkled with the blood of Christ, as the seal of the 
blessings contained in it, and the pled2:e of their per- 
formance in the exercise of faith. 

Need we then entreat you, believer, to value this 
your heritage'' — to exhibit to the world, that the 
promises are not an empty sound — that they impart 
a Divine reality of support and eujoyment— and that 
an interest in them habitually realized to the soul is 
a blessed, a heavenly portion ? Should your heart 
however at any time be captivated by the transient 
prospect before your eyes, should you be led to 
imagine some substantial value in this world's trea- 
sures—you v>-ill have fori.otten the peculiar pre- 
eminence of your heritage — its enduring character — 

All liesh is as grass, and all the glory of man as the 
Hower of grass "—withering and falling- away ; but 
the word of the Lord'' — and therefore your heritage 
in it'^ — endure th for ever." ^ And what are the 
gaudy follies— the glittering emptiness of this passiisg 
scene, in comparison of the prospects, or even ox the 
present sources of enjoyment, which your " heritage'^ 
holds before your eyes ? Will you forsake a soul- 
satisfying and eternal portion, to cast in your lot with 

the men of this world, which have their portion io 
this life," 2 and who, '-having received their conso- 
lation," 3 will soon have spent their all,'' and must 

begin to be in " infinite, eternal " want ? *' ^ Such 
as these — having no interest in this heavenly heritaop, 

' 1 Peter i. 24, 25. - Psalin xvii. 14. 

Luke vi. 24. - Ibid. xv. 14. 

O 9 



292 



EXPOSITION OF PSALM CXIX. 



can have no pleasure in surveying it. If therefore 
conscience imposes upon them the drudgery of casting 
theu' careless eye across the page, what wonder, if they 
should find in it nothing to enliven their hopes, or to 
attract their hearts ? What communion can worldly 
hearts hold with this heavenly treasure ? What 
spiritual light, as the source of heavenly comfort, can 
penetrate this dark recess ? As well might the inha- 
bitant of the subterraneous cavern expect the cheerful 
light of the sun ; as the man, whose eyes and heart 
are in the centre of the earth, enjoy the spiritual per- 
ception of an interest in the heritage of the people 
of God. If, however, the darkness and difficulties of 
the word are pleaded in excuse for ignorance ; let it be 
confessed by those indolent triflers, how small a portion 
of that perseverance and devotedness of heart, which 
has been employed in gathering together the perishing 
stores of this world, has been given to search into this 
hidden mine of unsearchable riches ! 

Oh ! my soul ! if I can lay claim to this blessed 
heritage I would not envy the miser his gold — I 
would rather adore that grace, which has made me 
to differ " from him ; and made me far happier and 
far richer in my heritage,^^ than he can ever be in 
his. But let me be seeking daily to enrich myself 
from this imperishable store ; so that, poor as I am in 
myself, and seeming to have nothing," I may find 
myself in reality to be possessing all things."^ Let 
the recollection of the rich heritage of light, comfort, 
peace and strength, furnished in the word, be my 
abundant jo)^ ; and bind my heart to a closer adherence 
to its obligations, and to a more habitual apprehension 
of its privileges. 



1 2 Corinthians vi. 10, 



VERSE 112. 



1 12. / have inclined mine heart to perform thy statutes 
alio ay , even unto the end. 

We cannot wonder at this resolution. When the 
Psalmist had " taken the testimonies of God as an 
heritage for ever/' and found them to be the re- 
joicing of his heart/^ it seems natural, that he should 
^'incline his heart to perseverance in the enjoyment 
of his portion. And yet to incline the heart to the 
Lord's statutes'^ is as much the work of God as to 
create a world ; and as soon could '^the Ethiopian 
change his skin, or the leopard his spots," as we could 
**do good, who are accustomed to do evil." ^ And 
David was very far from meaning, that he had by any 
act of his own power, been able to turn the channel of 
his affections out of their natural course. Often had he 
made it the subject of prayer ; ^ and as prayer sets 
every principle of the soul in action, thus in depen- 
dence upon the Holy Spirit, working in him, and set- 
isg him to work, he inclined his heart to the statutes 
of God,'' Weak indeed are our purposes, and fading 
our resolutions, unsupported by Divine grace : yet 
strength even to ''mount upon eagles' wings, to run 
without weariness, and to walk without fainting" ^ — 
to conflict with difficulties without desponding, will 
always be received in the exercise of '' v/aiting upon 
the Lord.'' Conscious that without Christ we can 
do nothiiio;"4 — throu2:h Christ all thinos,"^ 
let the strength already imparted be exercised, in 
dependence upon the continued supply from above ; 
and thus with vvillingness, freedom, and delight, turn- 
ing to the Lord, closing with him, and following him, 
we shall incline our hearts''^ with the full purpose 

^ Jer. xiii. 23. - Verses 36, 37. ^ Isa. xl. 31, 

' John XY. 5. 5 Phil. iv. 13. 



294 



EXPOSITION OF PSALM CXIX. 



to peoforni his statutes alway , even unto the endJ' 
This is God's way of putting quickening life and 
delightful motion into a soul that was dead in tres- 
passes and sins ; when by an inexpressible sweetness 
he allures it, and at the same moment by an invincible 
power draws it to himself. 

Every step indeed to the end will continue to be a 
conflict with indwelling sin, in the form of remaining 
enmity, sloth, or unbelief. But how encouraging it is to 
trace every tender prayer, every contrite groan, every 
working of spiritual desire^ to the assisting, upholding in- 
fluence of the free Spirit of God ! ^ The continual draw- 
ing of the Spirit will give the spring to perseverance in 
the ways of God. The same hand that gave the new bias 
to direct the soul in a heaven-ward motion, will be put 
forth from time to time to quicken that motion — to 
lyicline the heart even unto the endJ' And this view 
will give a bright ray of comfort and support to that 
hardest of all words in Christian experience — Persevere 
— ^' ahv ays— even unto the end^ ' I can hardly hold on ' 
— the believer might say—' from one step to another. 
How can I then dare to hope, that I shall hold on a 
constant course — a daily conflict — unto the end ? " ' 
But was it not Almighty power, that supported the 
first step in your course ? And is not the same 
Divine help pledged to every successive step of difli- 
culty? Doubt not then that He is faithful that 
hath promised : dare to be confident of this very 
thing, that he which hath begun a good work in you, 
will perform it until the day of Jesus Christ."^ And 
in this confidence go on to work out your salvation 
with fear and trembling ; for it is God which worketh 
in you both to will and to do of his good pleasure.'' ^ 

1 See Rom. viii. 2G. 2 Heb. x. .S. 

3 Phil. i. 6. ibid. ii. 12, i:5. 



VERSE 118. 



295 



PART XV, 

113. I hate vain thoughts : but thy law do I love. 

Fai.v thoughts are the natural produce of the 
unrenewed heart, and of the yet unrenewed part of the 
believer's heart. Who that is sensible of the plague 
of his own heart,'* and of the spirituality of the Chris- 
tian walk with God, does not constantly complain 
of their baneful influence ? How does the child of 
God long, that his ''every thought may be brought 
into captivity to the obedience of Christ ! " ^ But he 

sees another law in his members, warring against 
the law of his mind ; " so that, when he ''would do 
good, evil is present with him."- When he would 
" attend upon the Lord without distraction ; ^ many- 
times even in a single exercise does he seem to forget 
his sacred employment. Sin seems to enter into every 
pore of his soul ; and a cloud of vain thoughts darkens 
every avenue to communion with God. He would 
gladly say—** My heart is fixed, my heart is fixed ^'^ 
— but he finds his affections wandering, as " the 
eyes of the fool, in the ends of the earth," ^ as if there 
was no object of Divine attraction to his soul. W'e do 
not hear the worldling, or indeed the servant of God 
in his worldly employments, complaining of this bur- 
den. He can bring to deep, important, and anxious 
concerns of this world all that intensity and fixedness 
of attention, which the emergency may demand. In- 
deed the wily adversary would rather assist than hinder 

1 2 Cor. X. 5. 2 ^Q^^ 21, 23. ^ j Cor. vii. 35< 

Psalm Iviii. 7. ^ Prov. xvii. 24. 



296 



EXPOSITION OF PSALM CXIX. 



this concentration of mind, as diverting the soul from 
the immensely momentous and interesting subjects of 
eternit}'. But never do the sons of God come to 
present themselves before the Lord," except Satan 
comes also among them."^ 

Vain ^/i02/^A^5'' are some of his ceaseless hindrances 
to our spiritual communion with God. We are pro- 
bably often not sufficiently aware of the subtilty, and 
therefore the peculiar danger, of this temptation. We 
should instinctively start from an enticement to some 
open transgression. The incursion of defiling or blas- 
phemous thoughts would be such a burden to us, that 
we should have no rest in our spirit,^' while they 
remain undisturbed within us. But perhaps neither 
of these temptations are so formidable as the crowd 
of thoughts of every kind, incessantly running to and 
fro in the mind ; the indulgence of which, though not 
actually sinful in itself, yet as effectually restrains the 
soul from intercourse with God, as the most hateful 
injections. These are " the foxes, the little foxes, 
that spoil the tender grapes.''^ Sometimes the 
thoughts^' may be even spiritual in their nature, 
and yet vain^^ in their tendency; as being unsuit- 
able to the frame of the present moment, and calcu- 
lated, and indeed intended by the great enemy, to 
divert the mind from some positive duty. Who has 
not felt a serious thought upon an unseasonable subject, 
and at an unseasonable time, to be in its effects and 
consequences a vain thought^^ — the secret working 
of the false angel of light," attempting to divide 
the attention between two things, so that neither of 
them may be wholly done, done to any purpose, done 
at all ? ^ If at any time iniquity has been re- 

1 Job i. 6. 2 Canticles ii. 15. ^ 2 Cor. xi. 14. 

^ Greenham (one of the most valuable of the Puritan writers 



VERSE 113. 



297 



gaided in the heart ; " if the world in any of its 
thousand forms has regained a temporary ascendency ; 
or if the imaginations of a lusting heart are not 
constantly ''held in" as ''with bit and bridle;" 
these ''vain tkoitghtSf^^ ever ready to force their 
entrance, will at such seasons " get an advantage of 
us." Restless in their w^orkings, they keep no sab- 
baths ; and can only be successfully met by a w^atch- 
ful and unceasing warfare. 

It may indeed be somethnes difficult in the midst 
of continued trial from this source to maintain a clear 
sense of adoption, or to " assure our hearts before 
God." But the inquiry for our own hearts, as a 
distinctive mark of Christian sincerity, is — Do we 
cordially " hate'^ them, as exceeding sinful in the 
sight of God, 1 hurtful to our own souls,- and con- 
trary to our new nature ? ^ If we cannot altogether 
prevent their entrance, or eject them from their settle- 
ment, are we careful not to invite them, not to enter- 
tain them, not to suffer them to " lodge luithin''^^ us? 

upon experimental subjects) used to bring his distractions of mind 
to this test — If they brought any past sin to mind for his humili- 
ation, or any comfort to excite his thankfulness, or any instruction, 
suitable to the present moment — he took them to be of God, 
But if they drew off his mind from present duty to rove after other 
objects, he suspected their source, and girded himself to prayer for 
increasing steadiness of application to the matter in hand. See 
his works. Folio, p. 23. Being asked to account for distractions in 
holy meditations, he said — It was either want of preparation and 
sanctifying the heart by prayer before vve set upon so holy an exer- 
cise, and therefore a rebuke from the Lord for our ' presumption 
in being bold to work upon holy matters in our own strength' — 
or else a dependence upon a general purpose of thinking good, or 
restraining evil, without fastening our minds upon some particular 
object, but rather ' ranging up and down,' leaving some part of 
our mind and meditation void for other matters, without wholly 
and seriously setting on a thing propounded. When any com- 
plained to him of blasphemous thoughts, he w^ould say — ' Do not 
fear them, but abhor them.' 

^ Proverbs xxiv. 9. " Can. ii. 15, and Scott in loco. 

Romans vii. 22. Compare Jeremiah iv. 14. 

O 5 



298 



EXPOSITION OF PSALM CXiX. 



This hatred and revolthig from their influence is a 
satisfactory proof, that they are not so much the 
natural suggestion of the heart, as the injections of 
the enemy of our peace. They are at least so directly 
opposed to our better will and dominant bias, that 
we may say — If I do that T would not, it is no 
more I that do it, but sin, that dwelleth in me." ^ 
As far then as they come from within, our affliction 
and conflict wuth them prove that they dwell there— 
not as welcome guests, or as the family of the house — 
but as thieves and robbers." The indulgence of 
them constitutes our sin. Their indwelling may be 
considered only as our temptation. They suppl}' 
indeed continual matter for watchfulness, humiliation, 
and resistance ; yet so far as they are abhorred and 
resisted, they may be considered rather as infirmities 
than as iniquities, leaving no stain of actual guilt upon 
the conscience. An increasing sense of the sinfulness 
of sin, and of the extent of duty, will discover to us 
their deeper aggravations and more persevering oppo- 
sition. Still however, even while we groan under 
their defiling, distracting influencejn our best services, 
and in our most favoured moments of approach to 
God ; we may commit ourselves vvith assured con- 
fidence to him, who spareth us, as a man spareth 
his own son that serveth him,"- and who will not 
fail to gather up the broken parts of our prayers with 
merciful acceptance. 

But the subjugation of this evil— even thougli we 
be secured from condemnation on account of it — is a 
matter of the deepest concern. Forget not— oh ! 
may the impression be indelible — that it was for these 
vain thoughts that Christ was nailed to the cross. 
Here lies the ground of self-loathing — the quickening 
^ Romans vii. 20. 2 ;>^jalachi iii. 17. 



VERSE 113. 



•299 



principle of conflict aod exertion. Let the heart— the 
seat of this evil disease — be daily washed in the 
cleansing blood of Calvary ; for until the corrupt 
fountain be cleansed, it must ever send forth bitter 
waters."^ Let it be diligently " kept/"'^^ and care- 
fully filled, so that it may be a good treasure 
bringino^ forth good things." ^ Let there be the con- 
tinued exercise of that "watchfulness'' ''which is 
unto prayer,''^ combined with an unflinching adhe- 
rence to the path of plain and obvious duty. Let the 
temptation to desist awhile from services so polluted, 
that they appear rather to mock God than to worship 
him, be met on the onset with the most determined 
opposition. To receive this suggestion would indeed 
give our active enemy the most important advantage. 
He would not fail to pour in successive incursions 
of vain thoughts into our perplexed and yielding 
minds, to turn us back from time to time in our 
attempts to approach to God. If therefore, we cannot 
proceed as we could wish, let us proceed as we can. 
If a connected train of thought or expression fails us, 
let us only change — not surrender— our posture of re- 
sistance ; substituting sighs, desires, tears and groan- 
ings for words, and casting ourselves upon our God in 
the simple confidence of faith ^ — Lord, all my desire 
is before thee, and my groanino' is not hid from thee. 
Thou tellest my wanderings : put thou my tears into 
thy bottle : are they not in thy book ? *' ^ It is tar 
better to wander in duty than from it. For if o.ny duty 
be neo:lected on account of the defilment that is mi [12, led 
with it, for the same reason the neglect of every other 
duty must follow : and, as the final consequence, the 
worship of God would be abolished from the earth. 

1 Comp. 2 Kings ii. 19—22. Jer. iv. 14. - Prov. iv. 23. 

^ Matt. sii. 35, - Ibid, xxvi, 41 , Psalm xxxviii. 9 ; Ivi. 8. 



300 



EXPOSiTiON OF PSALM CXIX. 



Much of our successful warfare will however depend 
upon an accurate and well-digested acquaintance with 
our own hearts. Much also belongs to a discovery 
of the bias of the mind in our unoccupied moments, 
and of the peculiar seasons and circumstauces that 
give most power to temptation. This once known ^ 
let a double watch be set against those doors, by 
which the enemy has been accustomed to find his 
most convenient and unobstructed entrance. 

But least of all should we forget the eiFectual 
means suggested by David's experience— the excite- 
ment of our hearts to the love of the law of God^ 
^ He that loves a holy law ' remarks an excellent old 
writer — ' cannot but hate a vain thought/ ^ If the 
law be the transcript of the image of God ; when 
the thoughts are affectionately drawn out towards 
him, it must have a natural tendency to fix the image 
of the beloved friend upon the mind, and by a sweet 
constraining influence to fasten down the thoughts to 
Divine contemplation. Are we then ever winged with 
an elevating love to the Saviour ? And shall not we 
find our hearts starting out from their worldly em- 
ployments with frequent glances and flights upwards 
towards the objects of our desire? And will not this 
habitual intercourse and communion of love gradually 
mould the soul into a fixed frame of delight — exciting 
our hatred, and strengthening our resistance of every 
earthly afi'ection ? Thus, as the powers of the renewed 
man are called forth in a love " for the holy km 
of God, spiritual wickedness'^ will be abhorred, 
conflicted with, and overcome. 

Yet these defilements will remain, to die with the 
last breathings of the old man ; which though cru- 
cified indeed, and expiring, will struggle with fearful 
1 Steele's Antidote against Distractions. 



YERSE 113. 



301 



strength and unabated enmity to the end. And let 
them remain, as humbling mementos of our unclean 
nature — shapen in iniquity, and conceived in sin; " ^ 
and as enlivening our anticipations of that blessed 
place, where shall in no v/ise enter any thing that 
detiieth;"^ w^here "vain thoughts,'^ and whatever 
beside might separate between us and our God," 
will be unknoAvn forever. Meanwhile let them endear 
to us the free justification of the Gospel ; let them 
lead us daily and hourly to repair to " the fountain 
opened for sin and for uncleanness ; " ^ and enhance 
in our view that heavenly intercession, which provides 
for the perfect cleansing and acceptance of services 
even such as ours. 

Blessed contemplation ! Jesus prays not for us as 
w^e do for ourselves. His intercession is without dis- 
traction—without interruption. If we are then so dead 
that we cannot, and so guilty that we dare not, pray, 
and so wandering under the influence of vain 
thoughts/' that our prayers appear to be scattered to 
the winds, rather than to ascend to the God of heaven 
— if on these accounts combined, we are so troubled 
that we cannot speak ;" ^ yet always is there one 
to speak for us, of whom a voice from heaven " 
testified for our encouragement, saying— This is my 
beloved Son, in whom I am well pleased," ^ With 
such hopes, motives, and encouragements, let us con- 
tinue " instant in prayer," ^ uniil we pray, and that 
we may pray. Let us supplicate our Lord with rest- 
less importunity, that the Omnipotent power of his 
love would take hold of these hearts, which every 
moment sin and Satan seem ready to seize. At the 
same time, while w^e are conscious of our hatred of 

^ Psalm li. 5. ^ Rev. xxi. 27. ^" Zecli. xiii. 1. 

^ Psalm IxxYii.4. ^ Matt. iii. 17. ^ Rom. xii. 12. 



302 



EXPOSITION OF PSALM CXIX. 



every interruption to his service, and of the simplicity 
of our affection to his holy law, let us feel our right to 
maintain that confidence before him, that will issue in 
perfect peace and established consolation. 

114. Thou art my hiding-place y and my shield; I 
hope in thy tvord. 

Think of the unremitting vigilance of the enemy 
pursuing this man of God into his secret retirement, 
and defiling his every attempt to serve or enjoy his 
God. Can we wonder then to see him fleeing to his 
''hiding-place,'' where he could keep himself, and 
that wicked one toucheth him not?"^ But where, 
and what is the believer's hiding-place? '"^ A man 
shall be as a hiding-place from the wind, and a covert 
from the tempest."^ A man ! A wondrous man 
indeed !— whose ^* name shall be called the Mighty 
God ; "3 for in him dwelleth all the fulness of the 
Godhead bodily." * Yes — Jesus exposed himself to 
the fury of " the wind and tempest,'' that he might 
provide a hiding-place and a covert'* for us. The 
broken law pursued with its relentless curse — ' This 
sinner ought to die*- — But*' thou art my hiding-place, 
and my shield,'' who hast redeemed me from the 
curse of the law, being made a curse for me." ^ "The 
fiery darts " pour in on every side ; but the recol- 
lection of past security in '' my hiding-place,'' and 
beneath my shield," makes me ready with ray song 
of acknowledgment—'' Thou hast been a strength to 
the poor, a strength to the needy in his distress, a 
refuge from the storm, a shadow from the heat, when 
the blast of the terrible one is as a storm against the 

^ 1 John V. 18. 2 Isaiah xxxii. 2. ^ jj^j^j^ -^^ 

4 Coi. ii. 9. 5 Gal. iii. 10, 13. 



VERSE 114. 



wali.^ Our hiding-place covers us from the power of 
the world. In me" — saith our Saviour — ''ye shall 
have peace. Be of good cheer : I have overcome the 
world." • Helpless to resist the great enemy, our 
Lord brings us to his wounded side, and hides us there. 
We'' overcome him by the blood of the Lamb.''^ 
To all accusations from every quarter, our challenge 
is ready, '' who shall lay any thing to the charge 
of God's elect? From the fear of death, our 
hiding-place still covers us. '' Jesus through death 
hath destroyed him that had the power of death/' 
Against the stitig of this last enemy, a song of thanks- 
giving is put into our mouth — '* O death! where is 
thy sting ? O grave ! where is thy victory ? Thanks 
be to God, which giveth us the victory through our 
Lord Jesus Christ."^ Thus is ''the smoking flax," 
which the malice of Satan strives to extinguish, not 
"quenched;" nor is "the bruised reed," which 
seems beyond the hope of restoration, " broken,*' 
Jesus is our hiding-place,'' Hidden springs of life 
are perpetually flowing from him. 

The world must often be surprised at the constancy 
of the believer amidst all their varied efl'orts to shake 
his stedfastness. They know not " the secret of the 
Lord, which is with them that fear him." 7 A hiding- 
place implies secrecy. The believer's life is a hidden 
life 8__ hidden beyond the comprehension of the world, 
and the power of the enemy. How safe then is he 
in the midst of surrounding ruin ! and how invincible 
the strength by which he is guarded ! Never could 
he have had a just conception of the all-sufiiciency 
of his God, until he finds it above him, around him, 

1 Isaiahxxv. 4. ^ John xvi. 33. 3 Rev. xii. 11, 

^ Romans viii. 33, 34. ^ Hebrews ii 14, 15. 

6 1 Cor. XV. 55, 57. ^ Psalm xxv. 14. » Col. iii.3. 



304 



EXPOSITION OF PSALM CXiX. 



underneath bim, in all thefuhiess of everlasting love — 
his hiding-place and his shield. Thus in the heart 
of the enemy's country he cUvelieth on high, and his 
place of defence is the munitions of rocks." i 

But are we acquainted with this hiding-place ? 
How have we discovered it ? Are we found in it, 
and careful to abide in it ? Them that are without, 
God judgeth." Within the w^alls of our hiding-place 
and covered by our shield, " that wicked one toucheth 
us not. But never shall we venture outside the 
walls unprotected, without some painful remembrance 
of our unwatchfulness from the assault of our own 
wakeful foe. There is but one hiding-place from the 
wind and tempest. All besides, that seems to promise 
security, is a refuge of lies which the hail shall 
sweep away ; and a hiding-place which the waters 
shall overflow." 3 Surely that blessed icord,^^ that 
has discovered the hiding-place, is a firm warrant for 
the Christian's hoi^e,'' And therefore every sinner, 
enclosed in the covert of love will be ready to declare 
I hope in thy word,^' 

115. Depart from me, ye evil-doers : for I will keep 
the commandments of my God, 

Safe and quiet in his " hiding -place , and behind 
his shield'' David deprecates all attempts to disturb 
his peace. Depart from me ye evil-doers,'^ He 
had found them to be opposed to his best interests ; 
and he dreaded their influence in shaking his determi- 
nation of obedience to his God. Indeed such society 
must ever be a prevailing hindrance alike to the 
enjoyment and to the service of God. Can two 
walk together, except they are agreed ? " ^ And can 

^ Isa. xxxiii. 16. ^ 1 John v. 18. ^ Isa. xxviii. 16, 17. 



VERSE 115. 305 

Nvebe agTeed " with God, so as to walk in fel^o^yship 
with him, except \\e be at variance with the principles, 
the standard, and conduct of a world that is enmity 
against him ? ^ Not more needful was the exhorta- 
tion to the first Christians than to ourselves — Save 
yourselves from this untoward generation.'^ ^ True 
fellowship with God implies therefore a resolute course 
of separation from an ungodly world. Secure in the 
" hiding -place,'' and covered with the shield^' of his 
covenant God, the believer fears not their rebuke. He 
meets their malice, and resists their enticements, wdth the 
undaunted front of "a good soldier of Jesus Christ."^ 

jSot indeed that we would stamp our profession 
with morose or ascetic seclusion. We are expressly 
enjoined to courtesy and kindness; ^ to that wise 
and considerate walk towards them that are with- 
out,^ which " adorns the doctrine of God our 
Saviour,"'' and indeed in some instances has been 
more powerful even than the word itself,^ to win 
souls" to Christ. But when they would tempt us to 
a devious or backsliding step, from the ways of God 
— when our connexion with them entices us to a single 
act of conformity to their standard, dishonourable to 
God, and inconsistent with our engagements to his 
service — then it becomes us to take a bold and un- 
flinching stand — Depart from me, ye evil-doers ; for 
I will keep the commandments of my God,^^ 

The spirit of this resolution gives no countenance 
to the self-delusive notion of maintaining an intimate 
connexion with professed evil-doers for the kind 
purpose of recommending our religion to their ac- 
ceptance—a scheme w^hich requires a rare degree of 

^ Amos iii. 3. - Comp. Matt. vi. 24-. James iv. 4. 

^ Acts ii. 40. 4 2 Tim.. ii.'S. ^ i pg^^^ 

^ Col. iv. 5. 7 Titus ii. 10. ^ Qomp. 1 Peter iii. 1. 



30G 



EXPOSITION OF PSALM CXIX. 



caution and simplicity to attempt without entanpjiing 
the conscience : and which, for the most part at least, 
it is to be feared, is intended as a specious covering for 
the indulgence of a worldly spirit. If the world are 
to be met, and their society invited, for the accom- 
plishment of this benevolent intention, let it be upon 
the principle of the Lord's command to his prophet — 

Let them return unto thee; hut return not thou to 
them.'''' ^ The amiable desire to please our neigh- 
bour" is limited to the single purpose and end, that it 
should be for his good to edification.^' ^ And when- 
ever this end and restriction has been overlooked, it is 
sufficiently evident that self-gratification has been the 
moving principle ; and that the distinctive mark of the 
Christian character — hearing the cross, and confessing 
the name of our Divine Master — has been ohscured. 

Sometimes however, in the struggle of conscience, 
an apprehension of danger is not altogether forgotten, 
and the question is asked with some trembling of 
spirit — How far may I conform to the world, with- 
out endangering the loss of m'j religion ? " But, not 
to speak of the insincerity and self-deception of such a 
question, it would be better answered by substituting 
another in its place — How far may I be separate 
from the world, and yet he destitute of the vital prin- 
ciple ? Scrutinize, in every advancing step toward 
the world, the workings of your own heart. Suspect 
its reasonings. Be ready to listen to the first awak- 
ened conviction of conscience. Though it be only a 
w^hisper, or a hint, it may be generally regarded as 
the indication of the Divine will. And as it concerns 
this particular point of difficulty, let it be remembered 
that the experiment of conformity to the world, often 
as it has been tried, has never been found to answer 
^ Jer. XV. 19. ^ Cornp. Rom. xv. 2. 



VERSE 115. 307 

the desired end. Whatever may be the effect of this 
compromise in recommending ourselves — no progress has 
been made i?i recommending our Master to the world ; 
since his name — \Yhether from unwatchfulness or 
cowardice on our part, or from the overpowering fiov>- 
of the world on the other side, has probably in such 
society scarcely passed over our lips vrith any refresh- 
ment or power of attraction. Indeed so far from com- 
mendino; our reliaion by this accommodation, we have 
succeeded in ingratiating ourselves in their favour, only 
so far as we have been content to restrain any promi- 
nent introduction of it to their notice ; while at the 
same time, our yielduig conformity to their taste, and 
habits, and conversation, has virtually sanctioned their 
erroneous and defective standard of conduct, and 
tended to deceive them with the self-complacent con- 
viction, that it approaches as near to the Scriptural 
elevation, as is absolutely required. The final result, 
therefore, of this attempt to conciliate the gospel to 
those wbo " have no heart to it,*' is — that our own 
consciences have been ensnared, while they retain all 
their principles unaltered. 

it must surely be obvious, that such a course is 
plainly opposed to the revealed declarations of Scrip- 
ture, and bears the decisive character of unfaithfulness 
to our Great Master. We might ask also, whether 
our love to the Lord can be in fervent exercise, while 
we love them that hate him ?" i — whether our hatred 
of sin can be active and powerful, while we can find 
pleasure in the society of those, whose life, without 
God in the world," ^ ig none other than an habitual 
wilful course of rebellion against him ? 3 — whether 



' 2 Chron. xix. 2. - Eph. ii. 12, 

AVho are the wicked, but those that forset God ? Psalm ix, 
17 ; X. 4. 



308 



EXPOSITION OF PSALM CXIX. 



we can have any deep and experimental sense of our 
own weakness, when thus venturing into temptation ? 
—whether by unnecessary contact with the world, 
we can expect to p;o upon hot coals," and our feet 
not be burned?''^ — or, in fact, whether we are not for- 
getting the dictates of comriion prudence, in forsaking 
the path of safety for a slippery path, more accordant 
to our ow n inclinations ? 

But, supposing the path of duty not to be deter- 
mined w ith infallible certainty by the light of Scrip- 
ture, let this line of conduct be subjected to the 
impartial scrutiny of our own hearts, and of the 
effects, whether neutral or positively detrimental, 
which have resulted from it to ourselves, or to the 
church. Have we not felt this fellowship with evil- 
doers^^ to be an hindrance in keeping the command- 
ments of our GodV If it has not always ended in 
open conformity to their maxims, or if contrary to our 
apprehensions, it is not considered to give a sanction 
to their principles, yet have we realized no deadening 
unfavourable influence ? Has the spirit of prayer 
sustained no injury in this atmosphere ? Have we 
never been conscious of the danger of imbibing their 
taste, the spirit of their conversation and general con- 
duct ; which, w^ithout fixing any blot upon our exter- 
nal profession, must insensibly estrange the best affec- 
tions of the heart from God ! And have we never 
considered the injury of this worldly association to the 
gospel in weakening, by an apparent want of decision 
on the Lord's side," " the sacred cause which we are 
pledged to support ; and obscuring the Scriptural 
character of the people of God as a distinct and sepa- 



1 Proverbs vi. 28. 
- Compare Exod. xxxii. 26. Judges v. 23. Matt. xii. 30. 



VERSE 115. 309 

rate people ? ^ As far as providence marks cur path, 
we go safely in tbe spirit of humility, watchfulness, 
and prayer. As far as a connexion with evil-doers'' 
is found to be a cross, it is not likely to prove a snare ; 
but if we can manifest an union of spirit with them, to 
whom David says, v/ith holy determination — depart 
from 7?ze" — and to whom David's Lord will one day 
say — Depart"^ — is there not a want of fellowship 
between our spirit and his, and an essential unfitness 
for communion with the society of heaven ? The 
children of this world can have no more real commu- 
nion with the children of light, than darkness has with 
light. 3 As great is the difference between the Christ- 
tian and the world, as between heaven and hell— as 
between the sounds—'^ Come, ye blessed," and — - 
Depart, ye cursed." ^ The difference, which at that 
solemn day will be made for eternity, must then be 
visibly made now. They must depart from us, or we 
from God. We cannot walk with them both. ' De- 
filement'- — as Mi\ Cecil remarks — Ms inseparable 
from the world.' ^ We cannot hold communion with 
God in the indulgence of worldly society ; and there- 
fore, separation from the world, or separation from 
God, is the alternative. Which way — -vvhich com- 
pany — is most congenial to our taste? May we have 
grace to listen to our Father's voice of love— Where- 
fore come out from among them, and be ye separate, 
saith the Lord, and touch not the unclean thing; : and 
I v>^ill receive you, and will be a Patlier to you, and 
ye shall be my sons and daughters, saith the Lord 
Almighty." S 

^ Compare Numbers xxiii. 9, Johnxvii. 16. 
Matt. XXY.4L 3 2 Cor. vi. 14. Matt. xxv. 34, 41, 
^ Cecil's Remains. 
^ 2 Corintliians I', 18. 



310 EXPOSITION OF PSALM CXIX. 



lliy. Uphold me according unto thy loord, that I may 
live ; and let me not he ashamed of my hope. 

Lest the Psalmist should seera to have been self- 
confident in his rejection of the society of the un- 
godly, and determination to adhere to his God ; we 
find him here, as on former occasions, ^ mindful 
of his own weakness, and committing himself to 
the upholding grace of God. Indeed the highest 
Arch-angel before the throne stands only as he is 
upheld by the Lord, and may unite with the weakest 
child in the Lord's family in the acknowledgment- — 

By the grace of God I am what I am.'"- Much 
more, therefore, must I, pressed as I am on every 
side with daily conflict and temptation, and conscious 
of my own weakness and liability to fall, approach 
the throne of grace as a suppliant for grace to help 
in time of need.''^ — My plea is the word of promise — 
" according to thy vjord ''' — " As thy days, so shall 
thy strength be."^ " Fear thou not*' — is the language 
of my upholding God — " For I am v/ith thee; be 
not dismayed, for I am thy God ; I will strengthen 
thee ; yea, I will help thee ; yea I ivill uphold thee 
with the right hand of my righteousness." ^ Blessed be 
the goodness that made the promise, and that guides the 
hand of my faith, as it were, to fasten upon it. 

And why do I need the promise ? why do I plead 
it; but that I may live'' — that I may know 

^ Verses 8, 81. The same frame is marked — Psalm xxii. 4, 5. 
" 1 Corinthians xv. 10. Compare 2 Peter ii. 4. 

Man's wisdom is to seek 
His strength in God alone ; 
And e'en an angel would be weak, 
Who trusted in his own. — Cowper. 
Heb. iv. 16. ^ Deut. xxxiii. 25- Isa. xli. 10. 



VERSE 116. 



311 



that life," which is found and enjoyed in the 
favour" of God ? ^ Nothing seems worth a serious 
thought beside ; nothing else deserves the name of life, 
but the service and enjoyment of God. And therefore 
quickening grace — new life — life more abundantly '* ^ 
— let it be the burden of every prayer — ^the cry of 
every moment. Thus upheld by the Lord's grace, 
and living in the comfort of his presence, I hope to 
feel the increasing support of my Christian hope. 
Though I have just before expressed a confident hope 
in God's luord, though I have been enabled to make 
my boast in the Lord," as *^ my hiding-place and my 
shield,'^ ^ yet a sense of continual helplessness leads 
me earnestly to pray—'' Let me not be ashamed of my 
hope.'*' 

Yes — Jesus is the sinner's hope — *' the hope set be- 
fore " his people, to which they '' flee for the refuge " 
of their souls. And w^ell may our hope" in him 
be called an anchor of the soul, sure and sted- 
fast."^ How^ does the distressed Church plead with 
The Hope of Israel ~m her complaint — and put her 
God in remembrance of this his own Dame,^ that she 
might not he ashajned of her hope 1 And hov/ does 
she eventually leani by this pleading, as every member 
of her body learns — to say in the confidence of faith — 
'' / knoio whom I have helieved.^^ ^ And is there not 
a solid ground for this confidence? Is not the 
'' stone that is laid in Zion for a foundation," a 
" tried stone?" Has it not been tried in ten 
thousand instances- — tried by thousands and millions 
of sinners— nay, more, tried by God himself, and 
found to be " a sure foundation?"' Yet still, that 



^ Psalm XXX. 5. ^ John x, 10. ^ Verse 114. 

Heb. vi. 18, 19. ^ Jer. xiv. 8. 

^ 2 Tim. i. 12. ^ Isaiah xxviii, 16. 



312 



EXPOSITION OF PSALM CXIX, 



I may hold fast the beginning of my confidence," 
and the rejoicing of my hope, firm unto the end,"^ 
I must persevere in prayer — Uphold me according 
unto thy word.'' 

David, when left to feel his own weakness, was 
ashamed of his hope.'' — ^' I said in my haste, I am 
cut off from before thine eyes."^ At another time, 
when upheld by the Lord in a season of acjpumulated 
trial, it is recorded of him, that he encouraged 
himself in the Lord his God."^^ Thus I see wherein 
my great strength lieth," and how impotent I am 
when left to myself. What a mercy, that my sal- 
vation will never for a single moment be in my own 
keeping : what need have I to pray to be saved from 
myself ! How delightful is the exercise of faith in 
going to the Strong for strength. The issue of my 
spiritual conflicts is certain. He who is the author 
will ever be the upholder of the hidden life" in his 
people. It is a part of his own life, and therefore can 
never perish. The tempter himself will flee, when he 
marks the poor, feeble, fainting soul, upheld accord- 
ing to the vjord of his God," and placed in safety 
beyond the reach of his malice.* Not however that^ 
as I once supposed, my weakness will ever be made 
strong ; but that I shall daily grow more sensible of 
it, shall stay myself more simply upon infinite ever- 
lasting strength ; and most gladly shall I glory in 
my infirmities, that the power of Christ may rest 
upon me." ^ 



1 Heb. iii. G, 14. ^ Psalm xxxi, 22. ^ I Sam. xxx. 6. 

4 See 1 Peter i. 5, ^2 Cor, xii. 9, 



VERSE 117. 



313 



117. Hold thou me up, and 1 shall be safe ; and I will 
have respect unto thy statutes continually. 

Such is my sense of need and peril, that my only 
refuge lies in continuing instant in prayer.'* ^ I 
must therefore send up one cry after another into my 
Father's ear for the support of his upholding grace. 
For not only the consciousness of my weakness, but 
the danger of the slippery path before me, reminds 
me, that the safety of every moment depends upon 
the upholding power of my faithful God. The ways 
of temptation are so many and imperceptible — the 
influence of it so appalling— the entrance into it so 
deceitful, so specious, so insensible — my own weak- 
ness and unwatchfulness so unspeakable — that I can 
do nothing but go on my way, praying at every step— 

Hold thou me up, and I shall be safe,^^ Often 
indeed can I remember — when my feet were almost 
gone, my steps had well nigh slipped ; that, when 
I have said, my foot slippeth,'' I have been enabled 
to record—^' Thy mercy, O Lord, held me up.'' ^ 

How beautiful is the description of this experience 
in the picture given of the Church of old — " Who 
is this that cometh up from the wilderness, leaning 
upon her Beloved ^ This state of dependence ap- 
pears to have been familiar to the Psalmist, and aptl}^ 
delineates his affectionate, though conflicting, confi- 
dence in his God My soul followeth hard after 
thee : thy right hand upholdeth me."^ The recollec- 
tion of the care of his God, from the earliest moments 
of his life, supplied encouragement for his present 
faith, and matter for unceasing praise — By thee have 

1 Romans sii. 12. ^ Psalm Ixxiii. 2. ^ Ibid. xciv. 18. 
Canticles viii. 5. ^ Psalm Ixiii. 8. 

P 



314 EXPOSITION OF PSALM CXIX. 



/ been holden up from the womb ; thou art he that 
took me out of my mother's bowels : my praise shall 
be continually of thee.'^ ^ We cannot wonder, then,, 
that this confidence should sustain his soul in the con- 
templation of the remaining steps of his pilgrimage, 
and his prospects for eternity — Nevertheless'' — saith 
he—'* T am continually with thee : thou hast holden 
me by my right hand. Thou shalt guide me with thy 
counsel, and afterwards receive me to glory." ^ And 
indeed the more lively my spiritual apprehensions are,^ 
the more conscious I shall be, that the Lord is, by 
the operations of his grace as well as of his providence, 

compassing my path and my lying down ; " ^ lest 
any hurt me, keeping me night and day." ^ 

If it be enquired — how the Lord holds up''^ his 
people in this slippery path, the answer is — Of the 
fulness of Jesus they all receive, and grace for grace," ^' 
so that the life which they now live in the flesh, 
they live by the faith of the Son of God." ^ And 
therefore if I am upheld, it is by the indwelling of the 
Spirit, who supplies from his infinite Fountain of life 
all the strength and support I need throughout my 
dangerous way. By his Divine influence the dis- 
pensations of Providence also become the appointed 
means of drawing and keeping me near to my God. 
If therefore prosperity is endangering my soul, and 
strengthening my worldly bonds, may I not trust to 
the ever- watchful kindness of the Lord, to keep me 
low, and not to suff'er me to be at ease in my forget- 
fulness? If the 'pleasures of sense, if the esteem of 
the world, or the good report of the church, are 
bringing a bewitching snare upon my soul, my God 



^ Psalm Ixxi. 6. 
^ Ibid, cxxxix. 3. 
^ John i. 16. 



2 Ibid. Ixxiii. 23, 24. 
^ Isaiah xxix. 3. 
^ Galatians ii. 20. 



VERSE 117. 315 

will lead me into the pathway of the cross — in the 
' valley of humiliation/ 

But how clearly is the secret of an unsteady walk 
traced to a neglect of leaning upon an Almighty arm ! 
And how fearfully is the danger of self-confidence 
unveiled ! If 1 am standing by my own strength, 
very soon shall I be made to feel, that I cannot stand 
at all. Xo mountain " seemed to stand stronger" 
than Solomon's. Yet when he became the very 
''fool'' that he describes — trusting in his own 
heart '' — how quickly was it moved ! " ^ 

Peter thought in the foolishness of his heart, that 
he could have walked upon the water unsupported 
by the arm of his Lord ; but a moment's sense of 
weakness and danoer brouo^ht him to his right mind : 

and, beginning to sink, he cried, saying — Lord, save 
mej^- Well would it have been for him, if his 
deliverance at that moment of peril had effectually 
rebuked his presumption. TVe should not then have 
heard from the same lips that language of most un- 
warranted self-confidence Although all shall be 
offended, yet will not I : — If I should die v»ith thee, 
I will not deny thee in any wise."^ Poor deluded 
disciple ! thou art on the brink of a grievous fall ! 
Yet was he held up'' from utterly sinking—''/ 
have prayed for thee " — said the gi'acious Saviour— 
" that thy faith fail not:'^ And thus ''held up'' 
by the same faithful intercession of my powerful friend 
(whose prayers are not weak as mine — " nor will he fail 
or be discouraged " ^ by my continual backslidings,) 
" I'^ too— though in the atmosphere of danger, in the 
slippery path of temptation—" shall he 5q/e"— safe 

1 Comp. Psalm xxx. 6, 7. 1 Kings xi. 1 — 10. Prov. xxviii. 26, 

2 Matthew xiv. 28—30. 3 2viark xiv. 29, 31. 
^ Luke xxii. 31, 32. 5 ig^i^^ xlii. 4. 

P 2 



316 EXPOSITION OF PSALM CXIX. 

from an ensnaring world— safe from a treacherous heart 
— safe in life—safe in death— safe in eternity. Thus 
does an interest in the covenant encourage — not pre- 
sumption — but faith, in all its exercises of humility, 
watchfulness, diligence, and prayer; and in this 
appointed way does the Lord securely keep the feet 
of his saints." 

Let me not then forget, either my continual liability 
to fall, if left to myself, or the faithful engagements 
of my covenant God, to keep me from falling." 
While I recollect for my comfort, that 1 stand by 
faith," still is the exhortation most needful—'* Be not 
high-minded, but fear.'' ^ By faith I stand," as it 
concerns God ; by fear as regards myself. As light 
is composed of neither brilliant nor sombre rays, but 
of the combination of both in simultaneous action ; so 
is every Christian grace combined with its opposite, 
** that it may be perfect and entire, lacking nothing." 
Hope, therefore, combined with fear, issues in that 
genuine, evangelical confidence, in which alone I can 
walk safely and closely with God. Let then the self- 
confident learn to distrust themselves, and the fearful 
be encouraged to trust their Saviour : and in each let 
the recollection of grace and help vouchsafed in time 
of need " lead to the steadfast resolution — I will 
have respect unto thy statutes continually — How- 
ever self-denying they may be in their requirements ; 
however opposed in their tendency to " the desires of 
the flesh and of the mind," I take God as the surety 
of my performance of them ; and I desire to love them 
as the rule of my daily conduct, and as forming the 
very element of heavenly happiness to my soul. 



1 Romans xi. 20. 



VERSES 118, 119. 



317 



118. Thou hast trodden doivn all them that err from 
thy statutes ; for their deceit is falsehood. 
119. Thou puttest aivay all the loicked of the 
earth like dross ; therefore I love thy testi- 
monies. 

The cheerful, grateful determination to ''keep the 
statutes of God continually " marks the Lord's people 
from the vdcked of the earth,^^ who wilfully "err 
from them.^^ And indeed this difference in character 
is indicative of that difference of state, by which the 
purpose and mind of God has separated them from 
each other. His own people the Lord has exalted to 
be heirs of God, and joint-heirs with Christ." ^ 
Even now he hath made them to sit together in hea- 
venly places in Christ Jesus; " and they will shortly 
''be a crown of glory in the hand of the Lord, 
and a royal diadem in the hand of their God ; " - 
while the ungodly 'Wire trodden down as the mire 
of the streets,^' ^ and ''put away like dross from 
the precious gold. " Reprobate silver shall men call 
them, because the Lord hath rejected them."^ 

Even in chastening the Lord marks this difference. 
His own children he upholds with a Father's hand. 
The wicked he "treads doun'^ with his wrathful 
frown. Thus it was from the begining ; in his conduct 
to the two first children of men ; ^ and in his selection 
of Enoch,^ ]Voah,7 and Abraham ^ from the world 
of the ungodly, ''as vessels of honour meet for the 
Master's use." 9 In after ages he made the land of 
Egypt " know, that he puts a difference between the 

1 Romans viii. 17. - Ephes ii. 6. Isaiah Ixii. 3. 

3 Micah vii. 10. Mai. iv. 3. ^ Jeremiah vi. 30. 
5 Gen. iv. 4, 5. Heb. xi.4. ^ Gen. v. 22— 24. Heb.xi.5. 
7 Gen. vii. 1. § Ibid.xii. 1—3, ^ 2 Tim. ii. 21. 



318 EXPOSITION OF PSALM CXIX. 

Egyptians and Israel/' ^ They were his own people^ 
that should dwell alone, and not be reckoned among 
the nations ^' ^ — a people, whom he had formed for 
himself, that they should shew forth his praise." ^ 
And the same difference he has been pleased to make 
ever since between his people and the world — in their 
character ^ — their way^ — their exercises of mind ^ — 
their services ^ — their privileges ^ — and their prospects.^ 
At the day of judgment the separation will be com- 
plete—final — everlasting — ''When the Son of man 
shall come in his glory, and all his holy angels, then 
shall he sit upon the throne of his glory ; and before 
him shall be gathered all nations, and he shall separate 
them one from another, as a shepherd divideth his 
sheep from the goats — And he shall set the sheep on 
his right hand, but the goats on the left; and these 
shall go away into everlasting punishment; but the 
righteous into life eternal." 

But mark the character of the ungodly — They '* err 
from God's statutes^'— not in their minds, through 
ignorance ; but *' in their hearts" through obstinacy. 
They do not say — *Lord, we know not' — but'' We 
desire not the knowledge of thy ways." Jt jg ^ot 
frailty, but unbelief ; not want of knowledge, but love 
of sin. It is wilful— damnable. Justly therefore are 
they stamped as the " wicked of the earth,'' and 
marked out as alike objects of the Lord's eternal 
frown — alike expectants of " the vengeance of eternal 
fire." 

And is not this a solemn word of warning to those 

^ Exodus xi. 7. ^ Numb, xxiii, 9. ^ Isaiah xliii. 21. 
4 1 John V. 19. 5 Prov. xv. 9. ^ Rom. viii. 5. 

7 Prov. xv. 8. ^ Ibid. iii. 32, 33. ^ Daniel xii. 2. 

^° Matt. XXV. 30—33, 46. Compare iii. 12 ; xiii. 30. Mai. iii. 
16—18. 11 Psalm xcv. 10. ^2 j^^ xxi. 14. 



VERSES 118, 119. 319 

that forget God" — that they shall be turned into 
hell ?''i to '^the proud"— that m the day, that 
shall burn as au oven, they shall be as stubble 2 — to 
the worldly — that in some ''night" of forgetfulness, 
their souls will be required of them ? " ^ — to '- the 
hypocrites in heart'* — that they are ''heaping up 
wrath ? " 4 Thus does the eye of faith discern through 
the apparent disorder and confusion of a world in 
ruins, the just, holy, and wise, government of God. — 

Clouds and darkness are round about him ; righte- 
ousness and judgment are the habitation of his 
throne." ^ If the wicked seem to triumph, and the 
righteous to be trodden down under their feet, it shall 
not be always so, *' The end^ and wages of sin is 
death." 7 The ungodly shall not stand in the 
judgment, nor sinners in the congregation of the 
righteoAJs." ^ 

How awfiil then and almost desperate their con- 
dition ! " Their deceit is falsehood " — deceiving 
and being deceived " 9 — perhaps given up to believe 
their own lie — perhaps one or another " blessing 
themselves in their own heart," saying ' '* I shall 
have peace, though I walk in the imagination of my 
own heart, to add drunkenness to thirst," ^ '^^ What then 
is our duty ? Carnal selfishness says — ' Be quiet— let 
them alone'— that is — " Destroy them by our" indo- 
lence and unfaithfulness, " for whom Christ died."^^ 
But what does Scripture, conscience, nay more— 
what does common humanity say? ^' Cry aloud- 
Spare not." ^2 Awake the sleepers— sound the alarm 

^ Psalm ix. 17. ^ Malachi iv. 1. 

- Lukexii. 19, 20. Dan. v. 30. ^ Job xxxvi. 13. 

5 Psalm xcyii. 2. ^ Romans vi. 21. ^ Ibid. 23. 

^ Psalm i. 5. 9 2 Tim. iii. 13. Deut. xxix. 19. 

Compare Romans xiv. 15. isaiah Iviii. 1. 



320 EXPOSITION OF PSALM CXIX. 

— Now is the accepted time — the day of salva- 
tion" 1 — and now is the moment to lift up the prayer, 
and stretch forth the hand for plucking the brands 
out of the lire." 2 To-morrow the door may be 
shut, never to be opened more/' ^ 

How awful the judgment of being put away like 
dross Look at Saul, ^ when ^'put away going 
out, to harden himself in the sullen pride and sorrow 
of his own heart. Hear the fearful doom of Israel — 

Son of man ; the house of Israel is to me become 
dross; all they are brass, and tin, and iron, and 
lead, in the midst of the furnace ; they are even 
the dross of silver. Therefore saith the Lord God— 
Because ye are all become dross, behold, therefore, 
1 will gather you into the midst of Jerusalem, as they 
gather silver, and brass, and iron, and lead, and tin, 
into the midst of the furnace, to blow the fire upon it, 
to melt it; so will I gather you in mine anger and 
in my fury ; and I will leave you there, and melt 
you.'^^ But how should this justice of the Lord's 
proceedings endear his statutes to us ! If the Lord 
were less observant of sin — less strict in its punish- 
ment as a transgression of his word — we should lose 
that awful display of the holiness of the word, which 
above every other view commends it to our love 
— ''Thy word is very pure; therefore thy servant 
loveth it.''^ 

120. My flesh treinbleth for fear of thee, and I am 
afraid of thy judgments. 
The justice of God is a tremendously awful subject 



^ 2 Corinthians vi. 2. 

^ Matt. XXV. 10. 

' Ezek. xxii. 18—20. 



2 Zech. iii. 2. Jude 23. 
4 1 Sam. xxviii. 5—25. 
^ Verse 140. 



VERSE 120. 



321 



of contemplation, even to those who are safely 
shielded from its terrors. The believer in the act of wit- 
nessing its exhibition in the Lord's righteous dealings 
with the wicked of the earth'' — cannot forbear to 
cry out — My flesh trembleth for fear of thee,'''^ 
Thus did the holy men of old tremble even with a 
frame approaching horror in the Divine presence — 
'^Destruction from the Almighty,^' saith holy Job, 
was a terror to me ; and because of his excellence I 
could not endure Such also was the prophet's 
sensation in the apprehension of the judgments of God 
— Whe7i I heard, my belly trembled ; my lips 
quivered at the voice ; rottenness entered into my 
bones,'" ^ And thus, when God comes to ''tread 
down and put away'' his enemies for the display of 
the holiness of his character, and to excite the love" 
of his people — those that stand by — secure under the 
covert of their hiding-place — cannot but " take up 
their parable and say — Alas ! Who shall live when 
God doeth this ? " ^ We cannot see our Father angry 
— (such is his terrible Majesty !" — without an 
awful fear ; and it is this trembling in his judgments 
upon the ungodly, that covers us from the heavy 
stroke. Those that refuse to tremble shall be made to 
feel, while those that are " afraid of his judgments" 
shall be secure — Only with thine eyes shalt thou 
behold, and see the reward of the wicked." ^ ''I 
trembled in myself " — said the prophet — " that I 
might rest in the day of trouble." ^ Even the mani- 
festations of his coming ''for the salvation of his 

^ * A thrilling horror curdles my skin.' The thing cannot be 
poetically expressed without periphrasis. — Bishop Horsley. 

- Job xxxi. 23. 3 Hab. iii. 16. 

Numb. XXV. 23. ^ Job xxxvii. 22. 

^ Psalm xci. 8. " Hab. iii. 16. 

P 0 



322 



EXPOSITION OF PSALM CXIX. 



people " are attended with all the marks of the most 
fearful terror — as if his voice would shake the earth to 
its very foundation — Thou didst cause judgment to 
be heard from heaven— the earth feared and was still ; 
when God arose to judgment, to save all the meek of 
the earth:' ^ 

To distinguish this godly trembling as the character 
of the child of God, we need only contrast it with- 
the exhibition of the ungodly — Where is the God 
of judgment? Where is the promise of his coming? 
The Lord will not do good, neither will he do evil ''^ 
— is the language of a scoffing world — ^* running upon 
the thick bosses of his buckler," ^ instead of trem- 
hling for fear of him.'^ Such a spirit of stoutness 
against the Lord " ^ seems to excite the astonishment 
of the hosts of heaven, as most discordant to their 
notes of humble praise — Who shall not fear thee, O 
Lord ? " — and glorify thy name ; for thy judgments 
are made manifest." ^ Such is the special acceptance 
of this trembling spirit^ that some favourable symp- 
toms of it prevailed to obtain a respite even for wicked 
Ahab,^ and a pardon for the penitent Ninevites;^ 
while its genuine " tenderness of heart screened 
Josiah from the doom of his people, ^ and will ever be 
regarded with the tokens of the favour of the terrible 
God — To this man — saith he— will I look, even 
to him that is poor, and of a contrite spirit, and 
tremble th at my word,'*^ 9 

Believers in Christ ! Rejoice in your deliverance 

^ Psalm Ixxvi. 8, 9. See the effect of a manifestation of the 
glory of the Saviour to the Evangelist for the purpose of special 
consolation and support. Rev. i. 17, 18. Comp. also Dan. x. 8 — 17. 
- Malachi ii. 17. 2 Peter iii. 4. Zeph. L 12. 
2 Job XV. 2f>. -1 Mai. iii. 13. ^ Rev. xv. 4. 

^ 1 Kings xxi. 27—29. John iii. 5—10. 

s 2 Chron.xxxiv. 27. ^ Isaiah ixvi. 2, 5. 



VERSE 120. 



323 



from that fear which hath torment."^ Yet cherish 
that holy reverential fear of the character and judg- 
ments of God, which will form your most effectual 
safeguard from presumptuous sins, ^ The very 
supposition, that if God had not engaged himself to 
you by an unchangeable covenant, his eternal judg- 
ments would have been your eternal portion, is of 
itself sufficient to mingle the wholesome ingredient 
of fear into the most established assurance. What ! 
Can you look down into the burning bottomless gulf 
beneath your feet, without the recollection — If I were 
not immoveably fastened to the Rock of Ages'* by 
the strong chain of everlasting love, here must have 
been my abode through the countless ages of eternity ! 
If I had not been thus upheld by the grace, as well 
as by the providence, of God, I might have dropped 
out of his hand, as one and another not more rebellious 
than I have fallen, into this intolerable perdition. — O 
God ! my flesh tremhleth for fear of thee, and I am 
afraid of thy judgment s,^^ 

Thus let it not be supposed, that the apprehension 
of the judgments of God is necessarily of a slavish 
and tormenting character. It is his saints who are 
called to fear him ; and their fear, so far from 

gendering unto bondage," is consistent with the 
strongest assurance : ^ nay even— is its fruit and effect.^ 
It is at once the principle of present obedience^ and 
of final perseverance. 7 It is the confession of weak- 
ness, unworthiness, and sinfulness, laying us low before 
our God. Its use is most important in the regulation 
of the Christian temper. It is the bit and bridle " 
that curbs the frowardness of the flesh, and enables 

1 1 John iv. 18. ^ Psaim xix. 13. 3 Psalm xxxiv. 9 . 

^ Comp. Hab. iii. 16, with 17, 18. ^ Heb.xii. 28. 

^ Ibid. xi. 7. ' Ibid. v. I, 



324 EXPOSITION OF PSALM CXIX. 

US to ''serve God acceptably " in the remembrance, 
that, though in love he is a reconciled Father, yet in 
holiness he is '' a consuming fire." ^ 

Now, if we are under the influence of this reveren- 
tial awe and seriousness of spirit, we shall learn to 
attach a supreme authority and consideration to the 
least of his commands. We shall dread the thought 
of wilfully offending him. The fear of grieving him 
will be far more operative now, than the fear of hell 
was accustomed to be in our state of unconversion. 
Those who are disposed to presume upon their gospel 
liberty, will not probably understand this language. 
Yet is there no humble believer, that will not have 
observed, how intimately ''the fear of the Lord" is 
connected with " the comfort of the Holy Ghost," " 
and with his own steady progress in holiness, and 
preparation for heaven. 



1 Heb. xii. 29, with 28. 
^ Acts ix. 31. Compare Matthew xxviii. 8. 



VERSES 120, 121. 



325 



PART XVI. 

121. / have done judgment and justice : leave me not 
to mine oppressors. — 122. Be surety for thy 
servant for good: let not the proud oppress me. 

There is something very solemn in the reflection, 
that God has set up a Vicegerent in the heart — 
an internal Judge, who takes cognizance of every 
thought, every emotion, every act — determining its 
character, and pronouncing its sentence. This tribu- 
nal tries every cause without respect of persons, time, 
place, or any circumstances, that may be thought 
to separate it from other cases under the same juris- 
diction. ?so criminal can escape detection from 
defect of evidence. No earthly power can hinder the 
immediate execution of the sentence. The sentence 
then of this awful Judge, whether accusing or 
excusing, ^ is of infinite moment. The ignorant ex- 
pression — ' Thank God, I have a clear conscience ! ' 
— is used alike by the self-righteous and the care- 
less. The awakened sinner however pleads guilty to 
the accusations of conscience, and knows not how to 
answer them. Blessed be God for the revelation of 
his Gospel, which proclaims the blood of Jesus — 
sprinkling the conscience — silencing its charges— and 
setting before the sinner the way of peace ! And 
now through Jesus — the new and living way " 
of access to God, conscience, sitting on the throne 
— speaks peace and acceptance ; and though sins 

^ Romans ii. 15. 



326 



EXPOSITION OF PSALM CXIX. 



of infirmity will remain, defiling every thought, desire, 
and act of the soul ; yet, like the motes on the face 
of the sun in the clearest day, they will have little or 
no influence to obstruct the cheerful light from shining 
upon the heart. ^ 

The clearing of conscience is however connected 
with integrity of Christian profession. — If our heart 
condemn us not, then have we confidence before God,^^ ^ 
This testimony of conscience'' has often been the 
rejoicing'' ^ of the Lord's people, when suffering under 
unmerited reproach or proud oppression,^' They 
have been enabled to plead it without offence in the 
presence of their holy, heart-searching God nay, 
even when, in the near prospect of the great and 
final account, they might well have been supposed to 
shrink from the strict and unerring scrutiny of their 
Omniscient Judge. ^ 

Perhaps however we are not sufficiently aware of 
the important connexion of moral integrity with our 
spiritual comfort. Mark the boldness which it gave 
to David in prayer.-—'^ / have done judgment and 
justice ; leave me not io mine oppressors,^^ Can my 
heart and conscience respond to this appeal ? Thus 
may I plead my cause before God — * Leave me not 
to my oppressors. Let not the proud oppress me." 
Plead ray cause with them. Let my righteousness 
be made known. Let it be seen, that thou " wilt 
not leave me in their hand, nor condemn me when I 
am judged. Let integrity and uprightness preserve 
me ; for I wait on thee." ' ^ But if any deviation 

1 See Hebrews x. 19—22. - i John iii. 21. 

3 2 Cor. i. 12. 

Samuel~l Sam. xii. 3 — 5. Nehemiah — xiv. 14, 22. Job — 
X. 7. David—Psalm vii. 3—6; xviii. 20—24 ; xxvi. I, 6. Paul 
— Rom. ix. 1 ; and the Apostles — 1 Thess.ii. 10. 

^ Isaiah xxxviii. 1—3. ^ Psalm xxxvii. 33 ; xxv. 21. 



VERSES 121, 122. 



327 



from the exact rule of righteousness between man 
and mani has been allowed— if the world have found 
occasion to charge me as ungodly, because they have 
proved me unrighteous— then let me not wonder, that 
the consolations of God shall be small with me ^ 
nor let me expect a return of the Lord's cheering 
manifestations, until the Achan has been removed 
from the camp,^ and by confession to God,^ and 
reparation to man,^ I have given glory to the Lord 
God of Israel.'^ 

But let not the appeal here made be thought to 
savour of Pharisaical pride. The highest tone of con- 
scious integrity is consistent with the deepest prostra- 
tion of evangelical humility. The difference is infinite 
between the proud Pharisee and the upright believer. 
The Pharisee makes the appeal with undisturbed 
self-complacency and self-righteous pleading. The 
believer would ever accompany it with the prayer of 
the Publican — God be merciful to me a sinner."^ 
A deep conviction of daily deficiency and defile- 
ment constrains him instantly to append the supplica- 
tion — Be surety for thy servant for good The 
keen eye of the world may possibly not be able to affix 
any blot upon my outward profession ; but, if thou, 
Lord, shouldst mark iniquities ; O Lord, who shall 
stand ? The debt is continually accumulating, and 
the prospect of payment as distant as ever. I might 
well expect to be left to my oppressors until I 

I should pay all that was due 9 unto my Lord . But 

I 

1 Matt. vii. 12. ^ Job xv. 11. Comp. Psalm Ixvi. 18. 

3 Joshua vii. 10— 15. ^ Ibid. 19. ^Lukexix.'S. 
^ Ibid, xviii. 9— la. 

7 Comp. Ps. xxvi. 11. Neh. xiii. 22. withi 14. Mark this un- 
flinching testimony of integrity presented in the character of a 
signer. 

^ Psalm cxxx. 3. ^ Matt, xviii. 34. 

i 



328 



EXPOSITION OF PSALM CXIX. 



behold! ''Where is the fury of the oppressor? ^ 
The surety is found — the debt is paid— -the ransom 
is accepted — the sinner is free. There was a voice 
heard in heaven — *' Deliver him from going down to 
the pit: I have found a ransom," 2 Yes — the Son of 
God himself became '• Surety for a stranger," and 
'' smarted for it." 2 At an infinite cost — the cost of 
his own precious blood— he delivered me from ''mine 
oppressors'^ — sin — Satan — the world — death — hell. ' It 
was exacted, and he was made answerable.' ^ As 
Judah in the place of Benjamin, he was ready to stand 
in my stead before his Father — *' I will be surety for 
him ; of mine hand shalt thou require him."^ As 
Paul in the stead of Onesimus, he was ready to plead 
before the same tribunal — '' If he hath wronged thee, 
or oweth thee aught, put that on mine account — I will 
repay it."^ 

Let this subject be ever present to my mind. Well 
indeed was it for me, that Jesus did not " hate surety- 
ship." ^ Had he refused the vast undertaking, how 
could I have answered before the bar of God ? Or 
had he consented to have undertaken the office only 
for those that loved him, again should I have been 
left without a plea. But when as my Surety he has 
brought me under his yoke, and made me his ''ser- 
vant,'' I can plead with acceptance before his throne — 
" Be surety for thy servant for good,''^ And do I 
not need such a surety every moment ? And need I 

1 Isaiah li. 13. ^ Job xxxiii. 24. ^ Prov. xi. 15. 

Isa. ]iii. 7. Bp. Lov.th. ^ Gen. xliii. 9. 

^ Philemon 18. " See Prov. xi. 15, last clause. 

^ Compare Isaiah xxxviii. 14, where the same word is used 
in the original as in this verse Be surety*' " Undertake for 
me.*' The same plea is also urged, " Let not the proud oppress 
me." " 0 Lord, I am oppressed ; undertake." The same frame 
of conflict is marked. " Mine eyes fail for thy salvation " verse 
123. ''^ Mine eyes fail icith looking upward'' 



VERSE 123. 



329 



be told how fully Jesus has performed the Surety's 
part? — So that I may boldly say" — Who is he 
that condemneth ? It is Christ that died. There is 
therefore now no condemnation to them that are in 
Christ Jesus."! 

123. Mine eyes fail for thy salvation, and for the 
word of thy righteousness. 

And do thine eyes,''^ tried believer, begin to 
^'fail?-'' So did thy Redeemer's before thee. He, 
whom thou hast been recollecting as thy Surety, when 
he stood in thy place, burdened with the intolerable 
load of thy sin — bearing the weighty strokes of Infinite 
justice upon his soul— he too was constrained to cry 
out — Mine eyes fail, while I wait for my God."^ 
Listen then to thy deserted Saviour supporting his 
deserted people with his word of gracious counsel : 
yea, for this express purpose, " gifted with the tongue 
of the learned, that he should know how to speak a 
word in season to you that are weary — Who is 
among you that feareth the Lord, that obeyeth the 
voice of his servant, that walketh in darkness, and 
hath no light? Let him trust in the name of the Lord, 
and stay upon his God." ^ 

And is not the ivord of his righteousness " a ground 
of trust and stay ? Is it not, like himself — enduring 
for ever ? " ^ Cheering indeed is the thought, that, 
amidst the incessant changes in Christian experience, 
our hope is unchangeably fixed ! We may not indeed 
always enjoy it ; but our salvation does not depend 
upon our present enjoyment of its consolation. The 
blessing is ascertain — yea, oz«r assurance of an interest 

1 Rom. viii. 33, 34, 1. 2 psalm Ixix. 3. Comp. xxii. 1—3. 
3 Isaiah L 4, 10. 1 Peter i. 25. 



330 EXPOSITION OF PSALM CXIX. 

in it as clear, when we are brought to the dust under 
a sense of sin, as if we were caught up into the 
third heaven " in a vision of glory. 

In a season of desertion, therefore, while we main- 
tain a godly jealousy over our own hearts, let us 
beware of a mistrustful jealousy of God. Distrust 
will not cure our wound, or quicken us to prayer, or 
recommend us to the favour of God, or prepare us for 
the mercy of the Gospel. Complaining is not humility. 
Prayer without waiting is not faith. The path is 
plain as noon-day. Continue to believe as you can. 
Wait on the Lord. This is the act of faith, depending 
on him— the act of hope, looking for him— the act 
of patience, waiting his time — the act of submission, 
resigned, even if he should not come. Like thy 
Saviour, in his agony'' of desertion, pray more 
earnestly." ^ Condemn thyself for the sins, of which 
thou art asking forgiveness. Bless him for his past 
mercy, even if thou shouldst never taste it again. 
Can he frown thee from his presence ? Can he belie 
his promise to his waiting people ? ^ Impossible ! 
Nay : while he has taken away the sensible apprehen- 
sions of his love, and in its room kindled longing 
desires for the lost blessing ; is not this to leave be- 
hind him the token, that if he be verily a God 
that hideth himself,'^ he is still the God of Israel, 
the Saviour ? " ^ Though he delays his promise, 
and holds us as it were in suspense : yet he would 
have us fully persuaded, that he has not for- 
gotten the word of his righteousness,^' But this 
is his wise and effectual mode of trying faith which 
he has given. And it is this trial of faith '' — 
and not faith untried — that will be ^' found to 

1 Lukexxii.44. ^ Isaiah xxx. 18; xlix. 23. 

3 Ibid. xlv. 15. 



VERSE 123. 



331 



praise, and honour, and glory at the appearing of 
Jesus Christ.'' 1 

The full consolation of the Gospel is therefore the 
fruit of patient, humble waiting for the Lord, and 
of earnest desire, conflicting with impatience and un- 
belief, and at length issuing in a state of child-like 
submission and dependence. The man who was here 
giving expression to his longing expectation for God's 
salvation, was evidently, though unconsciously, in 
possession of the promise. Xor would he at this 
moment have exchanged his hope, clouded as it was 
to his own view, for all the pleasures of sin," or the 
riches of the world. Although at this moment he 
appeared to be under the partial hidings of his Father's 
countenance, yet it is important to observe, that he 
was not satisfied, as an indolent professor, to ''lie 
upon his face " 2 in this sad condition. His ''eyes 
failed with looking upward'^ — stretched up with 
earnest expectation to catch the first rising rays of the 
Sun of Righteousness beaming upon his soul. He 
knew, what all Christians know, who walk closely 
with God, that his perseverance in waiting upon God 
would issue in the eventful fulfilment of every desire 
of his heart. 3 

But can we assuredly plead " the vjord of his 

^ 1 Peter i. 7. ^ Joshua vii. 10. 

^ Fox tells us of Mr. Robert Glover, martyr at Coventry, two 
or three days before his death, overwhelmed with the prospect 
of martjTdom, and mentioning to a friend his earnest supplication 
for the light of God's countenance, yet without any sense of com- 
fort. His darkness continued up to the period of his arriving 
within sight of the stake, when suddenly his whole soul was so 
filled with consolation, that he could not forbear clapping his 
hands, and crying out, ' He is come — He is come.' He appeared 
to go up to heaven in a chariot cf fire, exhibiting little or no 
sensibility of his cruel death. Was not this the ic-ord of his 
righteousness" to one, whose "eyes failed in looking f$r it?'' 
— Fox's Acts and Monuments, 1555. 



332 EXPOSITION OF PSALM CXIX. 

righteousness'' for the anticipation of the object of 
our desire ? Have we always an express promise 
applicable to our expectations, and ready to put 
God in remembrance " ^ of his word ? Possibly we 
may have not been asking " according to his will," ^ 
and therefore may have charged God foolishly/' ^ 
as if he had been unfaithful to his word, when no 
engagement had been pledged ; when we may have 
had no warrant to build upon from the word of his 
righteousness J* If however our petition should be 
found to be agreeable to his word of promise, and faith 
and patience hold on in submission to his will, we 
must not, we cannot suppose, that one tittle that we 
have asked will fail. Whether the Lord deliver us 
or not, prayer and waiting will not be lost, It is a 
blessed posture for the Lord to find us in, such as will 
not fail to ensure his best blessing, even though our 
request should be denied. An enlivening view of 
the Saviour is in reserve for us ; and the word of 
righteousness''^ will yet speak — This is the rest 
wherewith ye may cause the weary to rest ; and this 
is the refreshing." ^ To every passing doubt and rising 
fear, oppose this word of his righteousness. 

But let me bring my own heart to the test of the 
conflict here described. Am I longing for the mani- 
festation of God. Surely if I am content with what 
I already know, it is too plain a proof, that I know 
but very little of the unsearchable depths of the love 
of Christ ; and that I have abundant need to pray for 
more enlarged desires, and a more tender enjoyment 
of his Divine presence. If faith is not dead, yet it 
may be reduced to so low a state, as to act with little 



^ Isaiah xliii. 26. 
^ Job i. 22. 



2 1 John V. 14. James iv, 3. 

^ Isaiah xxviii. 12, also xxx. 15. 



VERSES 124, 125. 333 

of its conquering and quickening vigour. Let me then 
exercise my soul in diligent, careful, patient waiting 
upon God, equally removed from sloth and froward- 
ness— and I shall yet find the truth of that consoling 
declaration of the v:ord of his righteousness^^ — 
Light is sown for the righteous, and gladness for 
the upright in heart." ^ 

124. Deal with thy servant according unto thy mercy , 
and teach me thy statutes. — 125. / am thy 
servant; give me understanding , that I may 
know thy testimonies. 

A SENSE of mercy, and the privilege of Divine 
teaching, were the earnests of the Lord's " salvation " 
for which " the eyes of his servant were failing,^' and 
for which he was waiting in dependence upon the sure 

word of his righteousness.^^ And indeed these two 
wants daily press upon every servant of God, and 
bring him in the character of a wrestling supplicant 
to the throne of grace. As it respects the first — if 
there is a sinner upon the earth who needs the special 
mercy of God, it is his own servaiit.'^ For as the 
Lord sees abundantly more excellence in the feeblest 
desire of his heart, than in the most splendid external 
duties of the professor ; so he sees far more sinfulness 
and provocation in the workings of sin in his heart, 
than in the palpably defective services of professors, 
or in the open transgression of the wicked of the 
earth. Let him scrutinize his motives, thoughts, and 
afitctions, even in his moments of nearest and happiest 
approach unto his God ; and he will find such defile- 
ment cleaving to every offering, with all the aggrava- 

^ Psalm xcvii. 11. The same plea under similar circumstances 
of conflict is urged, Psalm cxliii. 1. 



334 EXPOSITION OF PSALM CXIX. 

tions of mercy, light and knowledge, vouchsafed, that 
the confession of his soul, when comparing himself with 
his fellow-sinners, will be — Of whom I am chief." ^ 
And therefore, if T am a " servant of God,'^ I can 
bring my services before him only upon the ground of 

mercy feeling that for my best performances I 
need an immeasurable world of mercy— pardoning— - 
saving —everlasting mercy ; and yet emboldened by 
the blood of Jesus to plead for my soul — Deal with 
thy servant according unto thy mercy .^^ 

But then I am ignorant as well as guilty ; and yet I 
dare not pray for the Lord's teaching— much and hourly 
as I need it — until I have afresh obtained mercy. The 
two blessings which I here implore lead me at once to 
the foundations of the gospel — in the work of Christ, 
and the work of the Spirit — mercy flowing from the 
blood of the ^on^— teaching from the office of the 
Spirit."^ Mercy'' is the first blessing, not only in 
point of importance, but in point of order. I must 
seek the Lord, and know him as a Saviour, before I 
can go to him with any confidence to be my teacher. 
But when once I have found acceptance to my petition 
— Deal with thy servant according unto thy mercy 
— my way will be opened to follow on my peti- 
tion — Teach me thy statutes. Give me understand- 
ing that I may knoiu thy testimonies''^ — that I may 
know, walk, yea— run in the way of thy command- 
ments'' ^ with an enlarged heart. My plea is the 
same as I have before urged with acceptance—^ ^ I 
am thine— thy servant 

But if I am the Lord's servant, how did I become 
so ? Time was (let me be ashamed and confounded 
in the remembrance of it) when I was engaged for 

1 1 Tim. i. 15. ^ gpi^. 7^ 3 john xiv. 26 ; xvi. 13. 

^ Verse 32. ^ Verse y4. Psalm cxliii. 12. 



VERSE 126. 



335 



another master, and lived in an opposite service. ^ 
But the free, sovereign grace of Jesus called me from 
the dominion of sin — from the chains of Satan— from 
the bondage of the world — and drew me to himself. 

His I am-— and him I serve." ^ jjis service is my 
highest privilege. His rev/ard of grace is my glorious 
prospect. If any man serve me/^ — saith my Master, 
— let him follow me: and ivhere I am, there shall 
also my servant he. If any man serve me, him will 
my Father honour, ^ As his servant therefore, I cast 
myself with confidence upon his mercy , and expect to 
be dealt with according to that mercy Nay — 
I shall be denied nothing that I ask according to 
his will." Por he has condescended to call me — not 

his servant,''^ but his friend/' yea more — to 
call himself my brother.''^ 

Lord ! thou hast shewed me thy great favour and 
grace to be thy servant,^'' I would be thine for 
ever. I love thy service too well to wish to change 
it ; yet must I mourn over my dulness, my backward- 
ness in doing thy will, and walking in thy way. O 

teach me thy statutes''^ more clearly, more experi- 
mentally. ^* Give me understanding'* to discern their 
heavenly sweetness and their holy liberty, that I may 
live in a more simple and devoted obedience to them, 
until I come to see thy face, and to be ^' thy servant " 
in thy heavenly temple, no more to go out." ^ 

126. 7^25 time for thee, Lord, to ivork ; for they have 
made void thy laiu. 

If I have a desire for a more spiritual understand- 

1 Romans vi. 16, 20. Titus iii, 3. 
^ Acts xxvii. 23. ^ Jq^^ xii. 26. ^ Ibid. xv. L5. 

^ Ibid. XX. 17. Heb. ii. 11, 12. ^ j^^^^ ^5 . ^a, 12, 



336 EXPOSITION OF PSALM CXIX. 



i7ig of the revelation of God, how can I but mourn 
to witness the awful neglect and contempt of that 
revelation from the ungodly world ? Indeed it is one 
of the distinguishing features of the character of the 
Lord's people, that they sigh and cry for all the 
abominations of the land" ^ — that they cannot hear 
or see the name of God dishonoured, without feeling 
as for the wounded reputation of their Father and their 
Friend. ^ They cannot suffer the world quietly to go 
on their course. They are anxious to throw in their 
weight of influence, whatever it may be, to stem the 
torrent flowing along them ; and, when (as, alas ! is 
too often the case) they find all their efforts unavail- 
ing, they carry their cause to the Lord. It is time 
for thee, Lord, to work.'* Nor does this deprecation 
contradict the law of love, which requires us to love, 
pray for, and to bless, our enemies. ^ For the Lord's 
people are not angry for their own cause, but for his. 
David had no regard to his own honour, but to God's 

^ Ezekiel ix. 4. 

^ What a Christian ought to feel under these circumstances, 
let us learn from the following extract of the diary of the saintly 
Martyn. Upon hearing at Shiraz in the course of his disputations 
some reproach of his Saviour's name, he writes thus — ' I was cut 
to the soul by this blasphemy. In prayer I could think of nothing 
else but that great day, when the Son of God should come in the 
clouds of heaven, " taking vengeance on them that know not God," 
and convince men of all their hard speeches which they have spoken 
against him.' (We might almost think that this verse was upon 
his mind at this moment.) ' Mirza Seid Ali perceived that I was 
considerably disordered, and was sorry for having repeated the 
verse, but asked, what it was that was so offensive. I told him, 
that I could not endure existence, if Jesus v/as not glorified ; that 
it would be hell to me, if he w^ere to be always thus dishonoured. 
He was astonished, and again asked the reason why ? * If any one 
pluck out your eyes,' I replied, * there is no saying why you feel 
pain. It is feeling. It is because I am one vrith Christ, that I am 
thus dreadfully wounded.' On his again apologizing, I told him, 
' that I rejoiced at what had happened^ inasmuch as it made me 
feel nearer the Lord than ever. It is icJien the head or heart is 
struck, that every member feels its membership.* — Martyn's Life, 
p. 420, 8vo. Edition. ^ Matthew v. 44. 



VERSE 126. 337 

law. He had not injured his enemies. He had 
laboured to overcome their evil with good.'* He 
had often wept for their sins, and prayed for their 
conversion. But all was iii vain. ^ Now, Lord, take 
the rod into thine own hand. It is time for thee, 
Lord, to ^vork." ' Tiiis was true zeal — zeal of the 
Spirit, not of the flesh. How gracious is our God in 
permitting his servants thus to plead viiih him, and, 
as it were, to " give him no rest, until " ^ he shall 
arise, and work J' and sit upon the throne of the 
kingdoms of the earth ! 

Let us then be found on the Lord's side — labouring 
for sinners — pleading with their hardness and rebellion 
in our Master's name, and for our Master's sake. 
Let all the weight of personal exertion and influence, 
consistent example, and wrestling supplication, be 
concentrated in ^'coming to the help of the Lord 
against the mighty."- Let us see to it, that v^e have 
the testimony of conscience, that, if we cannot do 
what we would, we do v/hat we can. ^ And if at 
last overborne by the torrent of ungodliness, we shall 
And our refuge and rest in pleading with our Lord 
for the honour of his name — Remember this, that the 
enemy hath reproached, 0 Lord, and that the foolish 
people have blasphemed, thy name J'' * The Lord's 
" time to work'''' will come; and of this he has given 
his most solemn warning to the ungodly world— My 
Spirit shall not ahvays strive with man,^ Often — 
when the Lord has seen it time for him to work, 
when they have made void his law'^ — have his judg- 
ments made the earth to tremble. " Sodom and 
Gomorrah" have known the power of his anger," 
and are ''set forth for an example, sufl'ering the 

1 Isaiah Ixii. 7. ^ judges v. 23. ^ Mark xiv. 8. 

^ Psalm Ixxiv. 18, also verses 10, 11. ^ Gen. vi. 3. 

Q 



338 



EXPOSITION OF PSALM CXJX, 



vengeance of eternal fire/'- And when his time to 
work " is fully come, what is all the resistance of earth 
and hell, but as setting the briars and thorns against 
him in battle ? " ''I voouW'—^^\\\). he— ^' go through 
them, I vjould hum them together,^'" A word-^a 
frown— a look— is destruction, ^' He is wise in heart, 
and mighty in strength c Who hath hardened hiraself 
against him, and hath prospered? " ^ Or who hath 
resisted his will ? '^"^ 

But what shall we say of that stupendous instance 
of the mightiness of his hand, by which— when men 

had made void his law'^ — when no restrictions could 
bind, no forbearance win them— when he *^saw that 
there was no man, and wondered that there was no 
intercessor, therefore his arm brought salvation unto 
h 'mi, and his righteousness, it sustained him ? ^ Surely^ 
if we could conceive the hosts of heaven to have taken 
up this expression of ardent concern for the glory 
of God — It is time, for thee, Lord, to work ; for 
they have made void thy /att? "—they could little have 
thought of such a work as this— they could never have 
conceived to themselves such an unlooked-for display 
of power, justice, and mercy, meeting in one glorious 
work. To set at nought then this work — is it not to 
refuse all hope — all remedy? To persist in 77?a^2>?^ 
void the law^'' after so magnificent an exhibition of the 
working of God— must it not expose the transgressors 
to reap the fruit of their own obstinacy, and to pre- 
pare to meet him as their Judge, whom they refuse 
to receive as their Saviour ? Nor must they wonder 
if the Lord's people, with a holy indignation against 
siri, and fervour of zea! for his glory, should appeal to 



5 Jude T. 

3 Job ix, 4, 



- Isaiah xxvii 4, 
* Romans ix. 19. 



VERSE 127. 339 

his faithfulness for the fulfilment of his judgments — 
" It is time for thee, Lord, to work ; for they have 
made void thy law,'' 

127. Therefore I love thy commandments above gold, 
yea, above fine gold. 

The scorn and reproach, which the commandments 
of God meet with from the world, serve to enhance 
their value in the estimation of the Lord's people. 

Gold— yea fine gold'' — the hope, confidence, and idol 
of the worldling,! and the love of which has been the 
ruin of thousands- — has no glory in their eyes, compared 
with the word of God. Again and again they are 
ready to exalt its praises, as more to be desired than 
gold; yea, than much fine gold.''^ The merchan- 
dize of it is better than the merchandize of silver, and 
the gain thereof than fine gold. It is more precious 
than rubies ; and all the things thou canst desire are 
not to be compared unto it."^ Here has the Lord un- 
locked to his people his golden treasure, and enriched 
their souls with the unsearchable riches of Christ/' 

The image employed brings before us the picture 
of the miser. His heart and treasure are in his gold. 
With what delight he counts it ! with what watchful- 
ness he keeps it ! hiding it in safe custody, lest he 
should be despoiled of that which is dearer to him 
than life. Such should Christians be : spiritual misers : 
counting their treasure which is above fine gold 
and '^hidingitin their heart, "5 in safe keeping, 

1 Job xxxi. 24. 2 I Tim. vi. 9, 10. 

3 Psalm xix. 10. ^ Prov. iii. 14, 15. 

^ Verse 1 1. Augustine tells us of himself, that while a Mani= 
chee, he slighted the Scripture for the plainness of its style, 
which appeared to him (from a false standard of criticism) not 
to be compared with the dignity of Ciceronian eloquence. (Visa 

Q 2 



340 EXPOSITION OF PSALM CXIX. 



where the great despoiler shall not be able to reach 
it. Oh, Christians ! how much more is your portion 
to you than the miser's treasure ! Hide it ; watch it ; 
retain it. You need not be afraid of covetousness 
in spiritual things: rather ''covet earnestly " Mo 
increase your store; and by living upon it, and living 
in it, it will grow richer in extent, and more precious 
in value. 

But have I through Divine grace been enabled to 
withdraw my love from the unworthy objects, which 
once possessed it ; and to fix it on that which alone 
offers satisfaction ? Let me attempt to give a reason 
to myself of the high estimation in which I hold 
it, as infinitely transcending those things which the 
world ventures their all— even their temporal happiness 
— to obtain. Therefore I love the commandments 
of God above gold-, yea, above fine gold'' ^ — because, 
while the w^orld and my own heart have only com- 
bined to flatter me, they have discovered to me my 
real state, as a self -deceived, ^ guilty,^' defiled ^ sinner 
before God : because they have been as a '' school- 
master to bring me to Christ," ^ and therefore the 
Lord's blessed means of guiding me to the only remedy 
for sin, the only rest for my soul. '' I love them ; " 
because they have often supplied wholesome reproof 
in my wanderings ; and plain direction in my per- 
plexity. ''I love them;'^ because they restrict me 
from that, which would prove my certain ruin ; and 
because in the way of obedience to them, the Lord 

mihi est incllgna scriptura quarn Tullianse dignitati compararem. 
Confess, lib. iii. cap. 5.) But after his blessed acquaintance with 
Christ, though TuUy was still read with pleasure, yet this thing 
alone — said he — abated his former interest, that the name of 
Christ lias not there. Lib. iii. cap. 4. 

' 1 Cor. xii. 31. ^ Rom. vii. 9. 

3 James ii, 10. ^ Rom. vii. 14. 

^ Gal. iii. 24. 



VERSE 128. 



341 



has accepted me with my sweet savour.'' ^ Should 
I not love themV Can ''gold, yea, fine gold,'' 
offer to me blessings such as these ? Can it heal my 
broken heart? Can it give relief to my wounded 
spirit ? Has it any peace or prospect of comfort for 
me on my death-bed ? And what cannot — what has 
not — what will not — the precious word of God do at 
that awful season of trial ? ' O my God, I would be 
deeply ashamed, that '' I love thy commandments " 
no better than I do— that they are so little influential 
upon my conduct — that they so often give place to 
objects of comparative nothingness in thy sight. O 
that my heart might be wholly and habitually exer- 
cised in thy precepts, that 1 may find the work of 
righteousness to be peace, and the effect of righteous- 
ness, quietness, and assurance for ever ! 2 



128. Therefore I esteem all thy precepts concerning all 
things to he right ; and I hate every false way. 

The effect of Divine grace will be visible upon the 
judgment, as well as upon the affections. Not only 
will the Christian in the fervour of his heart love 
the commandments even above fine gold;'' but his 

love will abound yet more and more in knovAedge 
and in all judgment,^' ^ This will lead to an intelli- 
gent and universal regard to them, '' esteeming all the 
precepts concerning all things to he right This 
constitutes the Christian's separate and exclusive cha- 
racter. His separation indeed from the thoughtless 
worldling is '' known and read of all men." But his 
difference from the professor of religion, though really 
as marked in the sight of God, is far less perceptible 

1 Ezekiel xx. 41 . Compare Isaiah Ixiv. 5. 
- Isaiah xxxii. 17. ^ Philippians 9. 



S42 EXPOSITION OF PSALM CXiXo 

to general observation. Consisting more in the state 
of heart, than in any external mark of distinction, it 
is often only within the ken of that eye, whose sove- 
reign prerogative it is to search the heart/' ^ and to 
weigh the spirits/'^ 

Many would profess to esteem the precepts to be 
right,'' so far as they inculcate the practice of those 
moral virtues, of which they may be able to present 
some faint exhibition, and demand the abandonment 
of those sins, from the external influence of which they 
may have been delivered. But when they begin to 
observe the exceeding breadth of the command- 
ment " 2 — how it takes cognizance of the heart — and 
enforces the renunciation of the world, the crucifixion 
of sin, and the entire surrender of the heart unto God ; 
this searching touchstone of profession separates them 
from the church, and exposes to the light of open day 
the brand of hypocrisy upon their foreheads. But 
All is the Christian's word. He is attentive to every 
duty, and every circumstance and obligation of duty. 
He loves the evangelical as well as the moral precepts 
—those that teach him to renounce himself in every 
part (his sins as a source of pleasure, and his duties as 
a ground of dependence) ; and to believe in him as 
the only ground of hope, whom the Father sent to 
be the Saviour of the world." ^ jj^ never complains 
of the strictness of the precepts ; but he is continually 
humbled in the recollection of his nonconformity to 
them. Every way,'^^ however pleasing to the flesh, 
that is opposed to the revealed will of God, is 

hatedy^ as '^false^^ in itself, and ''false'''* to his 
God. This '' godly sincerity ^' will apply to every 
part of the Christian Directory. So that any plea 

^ Jeremiah xvii. 10. ^ Proverbs xvi. 2. 

3 Verse 96. ^ 1 John iii.23. John vi. 29, 



VERSE 128. 



843 



offered for the indulgence of sin (as if it admitted of 
palliation, or was compensated by some surplus duty, 
or allowed only for some temporary purpose) or any 
wilful shrinking from the universality of obedience — 
blots out all pretensions to uprightness of heart. If 
holiness be really loved, it will be loved for its own 
sake; wA. equally loved a.nd followed in every part. ^ 
By this entire approval of things that are excellent/' 
we shall be sincere and without offence unto the day 
of Christ.'-' 2 

O my soul, canst thou abide this close test of 
godly sincerity ? " Hast thou as much regard to 
the precepts and duties, as to the privileges and 
comforts of the Gospel? Is no precept evaded from 
repugnance to the cross that is entailed to it? Is 
no secret lust retained? Art thou content to let all 
go ? If my hatred of sin is sincere, I shall hate it 
more in my own house than abroad ; I shall hate it 
most of all in my own heart. Here lies the grand 
seat of hypocrisy. And therefore may the great 
Searcher of hearts enable me to search into its depths ! 
May I take the lamp of the Lord to penetrate into 
its dark interior hiding-places of evil ! May I often 
put the question to my conscience— * What does the 
Omniscient Observer of men " know of my heart ? ' 
Perhaps at the time that the Church holds my name 
in esteem, the voice of conscience, as the voice of God, 
may whisper to me— ^' That which is highly esteemed 
among men is an abomination in the sight of God."^ 
Some false way, yet undetected within, may keep 
me lifeless and unfruitful in the midst of the quicken^ 
ing means of grace. Let me look into my house — 
my calling—my family— my soul ; and in the course 



^ 2 Cor. vii. I 



- Phil, i. 10. 



3 Luke xvi. 15, 



344 EXPOSITION OF PSALM CXIX. 

of this search how much matter will be found for 
jorayer, contrition, renewed determination of heart, and 
dependence upon my God ! 0 tliat my ways ivere 
directed to keep thy statutes ! I will keep thy statutes ; 
0 forsake me not utterly J^'^ And oh! let my spirit 
be wounded by every fresh discovery of sin. Let my 
soul bleed under it. But specially and ijistaiitly let 
me apply to the fountain opened for sin and for 
uncleanness.'' Here let me wash my soul from the 
guilt of sin, and regain my peace with God. And to 
him, who opened this fountain, let me also repair for 
a large supply of spiritual strength. May his power 
and grace sharpen my v\^eapons for the spiritual con- 
flict, until every secret iniquity is overcome, and for 
ever dispossessed from my heart ! 



^ Verses 5, 8. 



VERSE 129. 



345 



PART XVII. 

129. Tliy testimonies are wonderful ; therefore doth 
my soul keep them. 

The unsearchable depth of the words of God will 
make the believer a learner to the end of his life. Even 
he, who was caught up into paradise, and heard 
unspeakable words, which it is not lawful for a man 
to utter," 1 was brought to the same adoring con- 
templation of the revelation of God — " O the depths 
of the riches both of the wisdom and knowledge of 
God! Every way indeed is this revelation worthy 
of him, the first title of whose name is Wonderful." ^ 
It lays open to the heaven-taught soul, what eye 
hath not seen, nor ear heard, neither hath entered into 
the heart of man."^ Think of the Creator of the 
world becoming a creature — yea — *^ a curse for"^ 
man. Think of man — guilty and condemned — ^made 
just with God by a righteousness not his own.*^ Think 
of God bringing out of the ruinous fall more glory to 
himself, and more happiness to man, than from his 
former innocence — in the display of his mercy — the 
glory of his justice, and the investment of sinners — not, 
as before, with a creature's righteousness, security, 
and reward — but with his own righteousness,' guardian- 
ship,^ and glory. 9 Think how the way into the 

1 2 Cor. xii. 4. - Romans xi. 33. 

^ Isaiah ix. 6. 1 Cor. ii. 9. 

5 John i. 1—3, \Yith Gal. iii. 13. Phil, ii, 6—8. 
^ Romans iii. 19 — 22. Jer. xxiii. f3. 1 Cor. i. 30. 

^ John vi. 39; ?i 28. Colossians iii. 3, 4. 

* Johnxvii.21 — 24. Revelations iii. 21. 

Q 5 



S46 EXPOSITION OF PSALM CXIX. 



holiest of all is'' thus *^ made manifest." ^ Think how 
abounding grace is the death as well as the pardon 
of sin 2— the present as well as the everlasting life of 
the soul. 3— These are among the stupendous discoveries 
of the sacred book, that constrain the acknowledgment 
from the humble and reflecting mind — Thy testi- 
monies are uuonderfulJ^ |Let us therefore join with the 
Apostle, to ^' bow our knees to the God and Father 
of our Lord Jesus Christ'* — that we might be able 
to comprehend with all saints " (for blessed be God ! 
the privilege is common to all his people) what is 
the breadth, and length, and depth, and height : and 
to know the'' unsearchable ^' love of Christ," ^ in 
whom are hid all the treasures of wisdom and 
knowledge." 5 

And how delightful is the recollection of these 
testimonies" being our heritage for ever,''^ For 
they are scarcel}^ less wonderfuV in their practical 
fulness, than in their deep unfathomable mysteries of 
love. Such is the infinite enlargement of this our 
heritage," that he, who foreknew every thought that 
would find an entrance into the minds of his people, 
has secretly laid up in these testimonies,^' a word 
of seasonable direction and encouragement for every, 
even the most minute, occasion and circumstance of 
need to the end of their days. Here again is wrapped 
up, in words fitted by wisdom to receive the reve- 
lation, all that intercourse between God and man, 
throughout all ages of the Church, which is treasured 
up in the vast unsearchable depository of the Divine 
mind and purpose. Can we then forbear repeating the 
exclamation — Thy testimonies are wonderful ? 

1 Heb. ix. 8, with x. 19, 20. ^ ^^^^ 20, with vi. 1—6. 
3 John iv. 14 ; vi. 57 ; xiv. 6, 19. ^ Eph. iii. 14, 18, 19, 

5 Col. ii. 3. 6 Verse ill. 



VERSE 129. 



347 



We should not however be satisfied with ' adoring the 
fulness of Scripture,' ^ without seeking to imbibe and 
exhibit its practical influence. With the child of God, 
holy admiration of the testimonies,'^ will kindle 
spiritual devotedness to them — Therefore doth my 
soul keep them.'^ The stamp of Divine authority 
upon them, while it deepens his reverence, commands 
his steady and cheerful obedience. To keep them is 
his privilege, no less than his obligation. It is a path, 
in which he delights to walk perseveringly to the end. 

But how affecting is the thought of the mass, who 
look at these wonders with a careless or unmeaning eye, 
unconscious of their interesting import ! They pass by 
the door of the treasury, hardly condescending to look 
aside into it : or at best only taking a transient glance, 
which presents nothing to their eyes of its inexhaustible 
stores. / have written to them/^ saith the Lord, 
*^ the great things of my law : but they are counted as 

^ ' Adoro plenitudinem Scripturarum' was the exclamation 
ofTertuUian — Mn which posture of holy admiration' — said the 
deeply-learned and pious Dr. Owen — ' I desire my mind may be 
found while I am in this world.' 

' What do I not owe to the Lord for permitting me to take a 
part in the translation of his word ? Xever did I see such wonders, 
and wisdom, and love, in the blessed book, as since I have been 
obliged to study every expression ; and it is a delightful reflection, 
that death cannot deprive us of the pleasure of studying its mys- 
teries.' — Martyn's Life, p. 271. The same testimony was given by 
a kindred spirit employed in the same work. Shortly before his 
death, Dr. Buchanan, giving to a friend some details of his labori- 
ous revisions of his Syriack Testament, suddenly stopped, and 
burst into tears. On recovering himself — he said — ' I am not ill, 
but I was completely overcome with the recollection of the delight 
w^hich I had enjoyed in this exercise. At first I w^as disposed to 
shrink from the task as irksome, and apprehended that I should 
find even the Scriptures fail by the frequency of this critical ex- 
amination. But so far from it, every fresh perusal seemed to throw 
fresh light on the w^ordof God, and to convey additional joy and 
consolation to my mind.' ' How delightful ' — observes his biogra- 
pher — * is the contemplation of a servant of Christ thus devoutly 
engaged in his heavenly Master's work, almost to the very moment 
of his transition to the Divine source of light and truth itself.' 



348 



EXPOSITION OF PSALM CXIX. 



a strange thing,''^ ^ But far more wonderful is it, that 
we, enlightened in some measure, in answer to prayer,^ 
with the Spirit of wisdom and revelation" ^ — should 
often be so indifferent to the mysteries of redeeming 
love here unfolded before us, and should experience so 
little of their practical influence ! Ob ! let the recol- 
lection of our indolence, and want of conformity to 
them, never cease to humble us. Let us not enter 
into the testimonies of God as a dry task, or an 
ordinary study ; but let us concentrate our minds, 
our faith, humility, and prayer, in a more devoted con- 
templation of them. Every such exercise will extend 
our view of those parts, with which we had conceived 
ourselves to have been competently acquainted : and 
a new field of wonders will open on every side, far 
beyond our present contracted apprehensions.* 

And can any joy be imagined so sublime as the 
adoring contemplation of the revelation of God ? 
It is the constant employment of angels. It engages 
their every faculty with intense admiration and 
delight.^ And while they behold and worship with 
self-abasement, their obedience is lively. With 
twain he " (the seraphim before the throne) covered 
his face, and with twain he covered his feet, and with 

^ Hosea viii. 12. ^ ggg Verse 18. ^ Ephesians i. 7. 

^ Augustine found this so experimentally true, that he tells us, 
' that though he should with better capacity and greater diligence 
study ail his life-time, from the beginning of his childhood to 
decrepit age, nothing else but the Holy Scriptures ; yet they are 
so compacted and thickly set with truths, that he might daily 
learn something which before he knew not.' — Aug. Epis. 

To this truth the late venerable Antistes Hess set his seal at the 
age of eighty -six, when he informed a young Missionary of the 
Society for promoting Christianity among the Jews, that ' for 
seventy years the word of God had been the daily object of his 
unremitting researches : and that still he discovered in it new traces 
of the mysterious love and wisdom of God.' — Jewish Expositor, 
Nov. 1825. 

5 See I Peter i. 12. 



VERSE 130. 



349 



twai7i he did fly^^ Thus may we study the same 
lessons, and with the same spirit ! May our con- 
templation humble us in the dust, and animate us 
in the service of our God ! " Thy testimonies are 
wonderful ; therefore doth my soul keep themJ^ 

130. The entrance of thy words giveth light ; it giveth 
understanding to the simple, 

* So wonderful are thy testimonies/^ gracious God, 
that even by touching as it were only the threshold 
of them, ''the entrance of thy words giveth light and 
understanding unto^^ my heart/ The study, com- 
menced in simplicity and prayer, opens an " entrance^^ 
to the word with its first dawning ''light^^ into the 
soul ; often only suflScient to make darkness visible, 
but '^shining more and more unto the perfect day/' ^ 
Indeed all the spiritual light known in this dark world 
has flowed from the Word of God, forcing its en- 
trance,'' like the beams of the sun, upon the opening 
eyes of a man that was born blind.'* It is one of 
the most striking instances of Divine condescension, 
that this Word— so ''wonderful'^ in its high and 
heavenly mysteries — should yet open a path so plain, 
that the poorest and most illiterate may find and walk 
in it. Indeed the entrance of the word into unin- 
tellectual and uncultivated minds, often gives an 
enlargement and elevation of thought, which is like 
the earnest of the restoration of man to his original 
glory, when doubtless every mental as well as spiritual 
faculty was ''filled with all the fulness of God."" 
So astonishing is the power of this heavenly light, 
that from any one page of this holy book, a child, 

1 Isaiah vi. 2. - Pro v. iv. 18. 

3 iii. 19. Comp. Col. iii. 10. 



350 



EXPOSITION OI? PSALM CXtX. 



or even an idiot^ under the teaching of God, may draw 
more instruction than the most acute philosopher 
could ever obtain from any other fountain of light ! 
nay~he may acquire a more intelligent perception of 
its contents, than the student, untaught by the Spirit of 
God, who may have devoted to the study of it the 
persevering industry of many successive years. For 
very possible is it to be possessed of all the treasures 
of literature, and yet to remain in total ignorance of 
every thing, that is most important for a sinner to 
knowJ The Apostle's apparently paradoxical rule is 
- — If any man among you seemeth to be v^ise in this 
world, let hira become a fool, that he may be wise."- 
We do not mean to disparage human wisdom ; but it 
is the pride of wisdom^ so opposed to the simpli- 
city of the gospel which prevents us from jsitting at 
the feet of Jesus, and hearing his word." This it is, 
which makes the teacher instruct in *^ the words of 
man's wisdom," rather than in the knowledge of Christ 
and him crucified ; " ^ and which hinders the learner 
from receiving Christ in the light and love of the truth. 

It is painful to remember how much light may be 
shining around us on every side, without finding an 

entrance ^'^ into the heart. ** The light shineth in 

' * A very extraordinary thing,' said one, * if f, who have read 
the Bible over and over in the original languages, have studied it 
day and night, and have written criticisms and comments on it — 
a very extraordinary thing, that I should not be able to understand 
that meaning in the Scriptures, which is said to be so plain, that 
a " wayfaring man, though a fool, shall not err" in the discover- 
ing of it.' And so it is extraordinary, till we open the Bible ; and 
there we see the fact explained. The man who approaches the 
word of God in his own wisdom shall not find, what the '* fool" 
will discover under the teaching of Divine wisdom. " For it is 
written, I will destroy the wisdom of the wise, and will bring to 
nothing the understanding of the prudent" — and God hath 
chosen the foolish things of the world to confound the wise."— 
Cecil's Remains. 

2 1 Cor. iii. 18. ^ Comp. Ibid. ii. 1—4. 



VERSE 130. 



darkness ; and the darkness comprehended it not/' ^ 
Not only the pride of human reasoning, but the love 
of sin, shuts out the light — *' Men loved darkness 
rather than light, because their deeds v:ere evil,^^ ^ 
And thus in a vast multitude of cases, because the 
eye is evil, the whole body full of darkness ; '' and 

if the light that is in them is darkness, how great is 
that darkness 1 Most awful is the view given us 
of the conflict between the contending powers of light 
and darkness— The god of this world blinding the 
eyes of them that believe not, lest the light of the 
glorious gospel of Christ, ivho is the image of God, 
should shine unto them "—the Almighty God resisting 
his hateful influence, and shining into the hearts of \ 
his people, to give the light of the knowledge of the 
glory of God in the face of Jesus Christ J^"^ How 
necessary is it to watch vigilantly against every dis- 
position to refuse admission to the light of God ! 
How much more entrance^^ would have been given 
to the word, and consequently how much greater 
would have been the diffusion of light in the soul, 
were we as earnest and diligent in secret prayer for 
heavenly teaching, as we are accustomed to be in the 
public hearing of the word ! 

But the enthusiast is not satisfied with the light 
of the word. Led by the delusion of his own heart, 
he expects a light within — an immediate revelation 
of the Spirit, independent of the word. It cannot 
however be safe to separate the light of the Spirit 
from the light of the word. The word indeed moves 
in subserviency to the Spirit, but the light of the 

' John i. 5, " apprehended it not." — Scott. " admitted it not.'' 
— Campbell. 

2 Ibid. iii. 19, 20. 3 ^yiatt. vi. 23, 

^ Compare 2 Corinthians iv, 4—6. 



352 



EXPOSITION OF PSALM CXIX. 



Spirit is no where promised as dissociated from the 
word. If it does not always guide directly by the 
word, yet its influence is only perceptible in the direc- 
tion of the word. The word is in the matter, if not 
in the mode ; and, though the Spirit may by imme- 
diate light direct us to any path of duty, yet it is 
invariably to that path, which had been previously 
marked by the light of the word. Thus the Spirit 
and the word conjointly become the guide of our way 
— the Spirit enlightening and quickening the word — 
and the word never failing to evidence the light of the 
Spirit. Nor will their combined influence ever leave 
the church of God, unless she has joyfully and com- 
pletely entered into Immanuel's land, where she shall 
need no other light, than that of the glory of God, and 
of the Lamb, which shall shine in her for ever.^ 

But — Reader — rest not satisfied with whatever 
measure of light may have been hitherto vouchsafed. 
Seek that the word may have ^' an entrance ministered 
unto you abundantly The most advanced believer 
is he, who is most ready to acknowledge, how much 
of the word yet remains unexplored before him.^ 
Cultivate the disposition of simplicity— the spirit of a 
'Mittle child "3 — willing to receive, embrace, submit 
to, whatever the revelation of God may produce before 
you. It is to this spirit that the promise of heavenly 
light is exclusively made — The testimony of the 
Lord is sure, making wise the simple. The meek will 
he guide in judgment; the meek will he teach his 
way."^ It is beautiful to see a man, like Solomon, 
endued with enlarged powers of mind^ — acknowledg- 

^ See Rev. xxi. 23. 
- See the testimonies adduced in the notes on the preceding 
verse. ^ Matt, xviii.3. 

Psalm xix. 7 ; xxv. 9. ^ 1 Kings iv. 29—34. 



VERSE 131. 



353 



iiig himself to be a little child ; ^ afraid of trusting in 
his own light; and seeking instruction diligently in 
prayer and meditation upon the Word. But never 
will a proud unhumbled mind know the benefit of this 
Divine instruction. To such a student, the Bible 
must ever be a dark book ; since it is its very design 
to destroy that disposition, which they bring to the 
inquiry. That knowledge therefore, which is unable 
to direct our way to heaven — nay, which by closing 
the avenues of spiritual light, obstructs our entrance 
thither, is far more a curse than a blessing. Far more 
glorious is the simplicity of the word than the wisdom 
of the world. 

In that hour Jesus rejoiced in spirit, and said; I 
thoAik thee, 0 Father, Lord of heaven and earth, be- 
cause thou hast hid these things from the wise and 
prudent, and hast revealed them unto babes : even so, 
Father, for so it seemed good in thy sight, ^ 

131. 1 opened my mouth, and panted; for I longed for 
thy C07n7nandments , 

When the wonderfuV character of God's ^' testi- 
monies " is apprehended ; and when their ^' entrance 
has given light to the soul ; something far beyond 
ordinary affection and desire is excited. A thirsty 
man— burning with inward heat on a sultry day, and 

opening his mouth, and panting for some alleviation 
of his thirst — is the expressive image employed to 
describe the overwhelming desire of the child of God 
for the attainment of his object. Or, if we suppose 
before us the man nearly exhausted by the heat of 
his race, and ''opening his mouth and panting'^ to 



^ 1 Kings iii. 7. 



2 Luke X. 21. 



854 EXPOSITION OF PSALM C3tlX» 

take ia fresh breath to renew his course ; not mote 
naturally does the sun rejoice as a strong man 
to run his race " ^ in the heaven, than the spiritual 
man to run his race to giory.^ He cannot satisfy 
himself in his desires. The motions of his soul to 
his God are his life and his joy. It is a spring of 
perpetual motion beating within— perpetual because 
natural— a principle, having indeed its fastings and 
its sickness, but still returning to its original spring 
of life and vigour. It seems as if the soul could never 
draw in enough of the influences of the spiritual life. 
Its longings are insatiable. It is as if the heart would 
" break with " ^ the overpowering strength of its own 
desires, until at length tired with the weariness of the 
Gonflict, the believer opens his mouthy and panis 
to fetch in a fresh supply of invigorating grace. 
Thirsty for a little reviving,'^ ^ he finds it in the 
enjoyment of the commandments of the Lord ; enjoy- 
ing the Lord himself in the way of his commandments^ 
as the welUspring of refreshment to his soul.^ 

Hear the man of God giving, or rather attempting 
to give, expression to his panting s^^ in other Psalms 
As the hart panteth after the water-brooks, so 
panteth my soul after thee, O God. My soul thirsteth 
for thee; my flesh longethfor thee in a dry and thirsty 
land w^here no water is. [ stretch forth my hands 
unto thee ; my soul thirsteth after thee as a thirsty 
!and.''^ Thus was it, that Job opened his mouth, 
and panted. — O that t knew where I might find 
him! that I might come even unto his seat!"^— 
And the church, when she was able to pour out her 

^ Psalm xix. 

^ For another illustration of this image, see Job xxis. 23. 
^ Terse 20. ^ Ezra ix. 8. ^ See on verse 20, 

^* Psalm xlii. 1 ; Ixiii. 1 ; cxliii. 6, ' Job xxiii. 3. 



B55 



heart before the Lord—'' With my soul have I deshed 
thee in the night; yea, with my spirit within me will 
I seek thee early." ^ St. Paul also describes the same 
intenseness of desire in his own experience — '*Not as 
though I had already attained, either were already 
perfect ; but I follow after , if that I may apprehend 
that for which also I am apprehended of Christ Jesus* 
Brethren, I count not myself to have apprehended ; 
but this one thing I do ; forgetting those things which 
are behind, and reaching forth unto those things which 
are before, I press towards the mark for the prize 
of the high calling of God in Christ Jesus." ^ But 
amidst all these examples, and injinitely beyond 
them a/Z— behold the ardour of our blessed Master in 
his work. Such was the panting*' of his heavenly 
desire, that, when wearied with his journey,^' and 
** sitting at Jacob's well," he forgot even his natural 
want for his thirsty frame, in the fulfilment of his 
desire of the conversion of a lost sinner to himself.^ 

Nor let us be satisfied, unless our affections are 
thus engaged in full and constant exercise.^ The soul 
must be kept open to heavenly influence ; so that, when 
the Lord touches us with conviction, inclines our hearts 
to himself, and constrains us to his service, we may 
be ready to exercise ourselves unto godliness,"^ in 
receiving, cherishing, and improving the heavenly 

longing after his commandments;^^ and may " open 
our mouths and pant " for more advanced progress in 
them. It is not so much the quantity, as the activity 

1 Isaiah xxvi. 9. ^ Phil, iii, 12— 14. ^ john iv. 6, 31— 34, 
^ ' Be always displeased with w^hat thou art, if thou desirest to 
attain to what thou art not : for where thou hast pleased thyself, 
there thou abidest. But if thou sayest — =* I have enough ' — thou 
perishest. Always add — always walk — always proceed. Neither 
stand still, nor go back, nor deviate.' — Augustine. 

^ 1 Timothy iv. 7. 



356 



EXPOSITION OF PSALM CXIX. 



of faith that we regard ; always at work, stirring up 
a holy fire within for the utmost stretch of human 
attainment; like men of large projects and high deter- 
minations, still aspiring to more of God, both in the 
enjoyment of his love, and in conformity to his will. 
And shall we be ashamed of these feelings ? Shall 
we not rather be deeply humbled, that we know so 
little of them — encouraged, if we have any springing 
of them — alarmed, if we be utterly destitute of their 
influence? Shall we not be opening our mouth, and 
panting,^^ when any new path of service is opened 
before us ? For if we are content to be stranoers to 
this longing'' after God — this readiness for duty; 
nothing else can be expected, but *^ sliding back from 
the Lord by a perpetual backsliding.'' ' Growing in 
sin, declining in love, and gradually relinquishing the 
habit of prayer, we shall shortly find little attaching 
to us in the Gospel but the empty name — Christianity 
without Christ, The world will despise the spiritual 
exercises of the man of God as enthusiasm, the dis- 
temper of a misguided imagination. But is it — can 
it be— otherwise than a reasonable service," 2 as 
well as a bounden obligation, to give up our whole 
desires to him, who alone is worthy of them ? There 
can be no evidence of their sincerity, unless they 
are supreme. 

But let the spring of this holy ardour be kept 
in motion in union with Christ, and the life flowing 
from him. Thus shall I enjoy a more habitual influ- 
ence of the love of Christ — that all-constraining prin- 
ciple, which overcomes all my complaints of coldness 
and deadness of heart, and fills me with panting and 
longing in the service of my God. What then — let 



Jer. viii. 5. 



2 Romans xii. 1 . 



VERSE 132. 357 

me ask myself — is the pulse of my desires after spiritual 
things? Do I pant, thirst, long, after the enjoyment 
of heavenly pleasure? Do I mourn over, and confjict 
with that indolence and indifference of spirit, which 
so often hinders my race ? Oh ! let me be found a 
frequent suppliant at the throne of grace ; bewailing 
my dulness, yet stirring up " my faith to lay hold 
on " ^ my God ; seeking for larger views of the Gospel, 
a warmer experience of its promises, a more intense 
appetite for its enjoyments, and a more devoted attach- 
ment to its service. Surely such desires will issue in 
the confidence of faith. — My soul shall he satisjied 
as icith marroio and fainess.^^ ^ 

132. Look thou upon me, and be merciful unto me, as 
thou iisest io do unto tJiose that love thy name. 

The highest ardency of holy desire is not presented 
to God as any ground of satisfaction. Xor does the 
believer in his most elevated moments forget his proper 
character — always a sinner — needing mercy every 
moment in every duty. His prayer for mercy there- 
fore suitably follows his exalted expression of love — 

Look thou upon me, and he merciful unto me.'' 
Mercy is indeed secured to him beyond the powers 
of earth and hell to despoil him of it; but the com- 
fortable sense of this mercy is vouchsafed only accord- 
ing to the strength of his desires, and the earnestness 
and simplicity of his faith. And this is indeed a 
blessing, with vvhich no earthly source of satisfaction 
will be worthy to be compared." What are all the 
riches of the w^orld without it, but splendid poverty 
— as little able to supply the place of Jesus in the 



Isaiah Ixiv. 7. 



^ Psalm Ixiii. 5. 



358 



EXPOSITION OF PSALM CXIX. 



soul, as the magnificent array of the starry firmament 
to compensate for the absence of the sun ? It is night 
with the child of God— Egyptian night — darkness 
which may be felt/' ^ until his Sun appear to chase 
away his griefs and gloom — until his Lord manifests 
himself in answer to his cry — *^ Look thou upon vie 
and he merciful unto me." 

To have this portion of those that love the name '* 
of God is then the grand object of desire. To have 
our offering, as Abel's was,^ accepted with God — to 
walk as Enoch walked,^ with God— to commune with 
him as Abraham,'* and Moses, ^ were privileged to do 
—to be conformed with the holy Apostle^ to the 
death of Christ— in a word to be interested in all the 
purchase of a Saviour's blood—** this is the heritage 
of the Lord's servants," — this is the ** one thing that 
we have desired of the Lord, and are seeking after," " 
— ** this,"— we can testify with the dying Psalmist— 
** is all our salvation, and all our desire. ** Remem- 
ber me then, O Lord, with the favour that thou 
bearest unto thy people ; O visit me with thy salva- 
tion ; that I may see the good of thy chosen, that I 
may rejoice in the gladness of thy nation ; that I may 
glory with thine inheritance," 9 

And yet, alas ! how often has the power and 
deceitfulness of sin cast us into so lifeless a state, that 
we are not only living without the enjoyment of this 
portion, but at rest without it ; scarcely knowing or 
caring whether the Lord look on us or not. Can we 
wonder, that our gracious long-suffering God, should 

hide himself," and ** go, and return to his place? 

1 Exod X. 21. 2 Qej^^ s ibid. v. 24, 

4 Gen. xviii. 17— '33. ^ Exod, xxxiii. 11. Deut. xxxiv, 10. 

0 Phil. Hi. 10. Gal. ii. 20. ^ psalm xxvii.4. 

^ 2 Sam. xxiii. 5. 9 Psalm cvi. 4, .5, 

10 Isa. IyU. 17, Hosea V. 15, 



VERSE 132, 



359 



His next manifestation will probably be in the way 
of sharp conviction, making us to feel our distance, 
our coldness, our barrenness ; and this contrast of our 
sad condition with those who are walking in the favour 
of their God, will again bring forth the cry— Look 
thou upon me^ and be merciful unto me, as thou nsest 
to do unto those that love thy name.^^ An answer to 
this prayer ottered in the humility, earnestness, and 
perseverance of faith, though it may be awhile de- 
layed, will surely never be forgotten.^ If therefore 
we cannot yet sing in the ways of the Lord," ^ yet 
let us not cease to mourn after him, till he look upon 
us, and satisfy us with his mercy." ^ And oh ! let 
us remember, that there is but one way, through 
which one gracious look, or one expression of tender 
mercy, can ever visit our souls. Let our eyes and 
heart then be ever fixed on Jesus, It is only in this 
his beloved" Son that the Lord can look upon iis^ 
so as not to behold iniquity in us." But we are 
complete in Him."^ Here then let us wait, until he 

look upon us,'^ And when this our prayer has 
received its answer in the Lord's best time— whether 
it be in ^' the goings of our God in the sanctuary," 5 
or in the more secret manifestation ^ of his love— now 
then, Christians, arise and shine." Let it be known, 
that 3^ou have been on the mount with God, by the 
lustre of your face, the adorning of your professions 
before the world. 

Lord ! since our looks to thee are often so slight, 
so cold, so distant, that no impression is made upon 
our hearts ; do thou condescend continually to look 

1 Comp. Isa. XXX, 18. Hab. ii. 3. ^ Pgalm exxxviii. 5, 

^ Ibid xc, 14, 
^ Comp. Numb, xxiii. 21. Ephes. i. 6. Col. ii. 10. 
^ P§alm IxYiii. 24, ^ ^ Matt, vi. 6. John xiv. 21—23. 

" Isaiah Ix. 1, 



360 



EXPOSITION OF PSALM CXIX. 



upon US with mercy and with power. Vouchsafe us 
such a look, as may bring us to ourselves, and touch 
us with tenderness and contrition, in the remembrance 
of that sin, unbeUef, and disobedience, which pierced 
the hands, the feet, the heart of our dearest Lord and 
Saviour.^ 

133. Order my steps in thy word; and let not any 
iniquity have dominion over me. 

To expect the favour of the Lord without an 
habitual desire of conformity to his image, is one 
among the many delusions of a self-deceiving heart. 
It is the peculiar character of the Christian, that his 
desires are as earnest for deliverance from the power 
as from the guilt of sin. Even could we conceive the 
Lord to look upo7i him^^ with a sense of his favour, 
he would still feel himself a miserable creature, until 
he had received an answer to his prayer — ^' Let not 
any iniquity have dominion over me." 

But it is often difficult to mark the pov/er of temp- 
tation from the prevalence of sin, and thus precisely 
to ascertain, when ''iniquity"" may be said to have 
dominion over us,'' It is clearly, however, the influ- 
ence of temptation — not as acting upon the mind but 
as admitted with consent into the heart. It is this 
actual consent of the will, obtained by the deceitful- 
ness and solicitations of sin, that marks its real do- 
minion.^' Light, knowledge, and conscience, may open 
the path of holiness; but while the will — the sovereign 
power in the soul — dissents, the reigning power of sin 
continues undisputed. Much care however, much 
singleness, and a most jealous scrutiny of the springs 



Compare Luke sxii. 61. 



VERSE 133. 



361 



of action, are required, accurately to determine the 
bias of the will, and consequently the dominion of 
iniquity, The perplexed conflicting soul may mistake 
the rebellion for the ^'dominion of iniquity'' — its 
continued impression upon the heart for its ruling sway. 
On the other hand the unavoidable, but constrained, 
opposition of conviction may present some hopeful 
appearance of deliverance, while the dominant prin- 
ciple is still unshaken. The present resolution to any 
particular act of sin may be weakened, v^hile the love 
and habit of it remains unaffected. Sin is not always 
hated when it is condemned, or even forsaken ; nor are 
duties always loved in the act of their performance. 
The opposition to sin, which the awakened superficial 
professor considers as his evidence of uprightness of 
heart, is often only the unavailing resistance of a 
natural enlightened conscience to the ruling principle 
of the heart. The light and power of conscience may 
do much in condemning every known sin, and in re- 
straining from many; in illustrating every known duty, 
and insisting upon the external performance of many ; 
while yet the full dominion of iniquity " is undis- 
turbed. Were not Ahab and Judas as completely 
under the '^dominion of iniquity ^fter their repent- 
ance as they were before ? ^ Did not Balaam with 
all his knowledge — and the young ruler, with all his 
loveliness of natural character and promising semblance 
of sincerity—'* lack that one thing" 2 — a heart de- 
livered from the dominion of its own iniquity ? " At 
the same time, however, it is not occasional surprisals, 
resisted workings, abhorred lusts, nor immediate in- 
jections of evil and blasphemous thoughts, but only the 
ascendancy of sin in the affections; that proves its 

1 Kings xxi. 27 ; xxii. Matthew xxvii. 3 — 5. 
2 Mark x. 2i. 

R 



362 



EXPOSITION OF PSALM CXIX. 



reigning power. The throne can admit but of one 
ruler ; and therefore, though grace and iniquity may 
and do co-exist within, they cannot be co-partners in 
one sovereignty. 

How inestimably precious is the thought, that 
deliverance from this cursed dominion is inseparably 
connected with a state of acquaintance with God ! 
The man who enjoys the unspeakable blessing of 
pardoned iniquity, is he in whose spirit there is no 
guile." 1 He desires to have a work done within him, 
as well as for him. He longs to know his Saviour as 
a whole Christ — made of God unto him Sanctifi- 
cation and" complete Redemption," as well as 

Righteousness." 2 He comes to the cleansing foun- 
tain,^ as the double cure of his iniquity — equally 
effectual to wash from its power as from its guilt. 

Habitual respect to the word of God is an important 
means of sanctification. David had been accustomed 
to hide it in his heart, as a preservative from sin ; ^ 
and, from his own experience of this safeguard he had 
recommended it to the special attention of the young 
for the cleansing of their way."^ Yet the recollec- 
tion of his continual forgetfulness of this rule, and of 
his conscious inability to observe it, leads him to turn 
it into a matter of prayer — Order my steps in thy 
wordJ' And indeed, if we are living very close to 
God, (much closer than the generality of Christians 
are content to live) we shall be most fearful of walking 
alone. We shall desire to have every step ordered " 
for us in our Father's word, that we may avoid the 
devious paths, which present themselves on either 
side, beset with imperceptible danger and spread 
w^ith the fowler's snare. And what a blessed path 



^ Psalm xxxii. 1,2. 
^ Zech. xiii. 1. 



2 1 Cor. i. 30. 
4 Verse 11. ^ Ibid. 9. 



VERSE 133. 



363 



would this be for us, if we had singleness and simplicity 
always to *Mook right on, and straight before us! " 
But alas ! we are often only half roused from our 
security. The word is forgotten ; or there is an un- 
readiness to receive its Divine impression. Our own 
wisdom is consulted: and or ever we are aware," 
iniquity'" regains a temporary dominion over ils,^^ 
Xow I would ask myself — What do T know of such 
a \yalk as this ? Am I frequently during the day 
looking upward to my heavenly guide ; and then look- 
ing into his word as my direction in the way; and 
lastly, considering my heart and conduct, whether it 
is ^'ordered in the icord?^' Let me remember, that 
it is only the man who has the law of God in his 
heart,'* that possesses the security, that none of his 
steps shall slide.''- When I take therefore a step 
into the world, let me ask — Ts it ordered in God's 
word,'' which exhibits Christ as my perfect example ; 
so that, walking after him, and following in his steps, 
I may be able to frame my temper and habits accord- 
ing to this unsullied pattern ? 

But let us mark the special promise of the Gospel 
as the warrant of this prayer. Siii sJiall not have 
dominion over yon ; for ye are not under the law, hut 
under graceJ^ ^ The law stirred up sin, and gave it 
increased power ; while it left us to our unassisted 
exertions to subdue it. ^le watch, pray, and strive 
against it; yet alas! it mocks our efforts, rages, yea, 
tyrannizes more than ever.^ But it is that cross, that 
gave the child of God his first right view of sin, that 
first made him loathe it, that first enabled him to 
contemplate a holy God without fear, and even with 
confidence — this — this alone subdues his pride, re- 

^ Proverbs iv. 25. ^ Psalm xxxvii. 3 1 . 

3 Rom. vi. 14. 4 Ibid. vii. 8. 1 Cor. xv. 56. 

R 2 



364 



EXPOSITION OF PSALM CXIX. 



bellion, enmity, selfishness. In him that hung there, 
we trust as an Almighty conqueror ; and we are made 
ourselves *' more than conquerors through Him that 
loved us." 1 His very name of Jesus ^ marks his office, 
his crown, his glory. Here therefore — not in doubts 
and fears — not in indolent mourning for sin— here 
lies the appointed means of present relief — the only 
hope of final victory. Iniquity, even when sub- 
dued, will struggle to the Idi^t iox dominion but 
looking to and living on Jesus, we have the victory 
still. The more clear our view of Jesus, the more 
complete is our victory. Supplies of continual 
strength will ever be vouchsafed to restrain the 
dominion of iniquity,^'' and even to keep under*' 
its daily risings ; except as they may be needful for 
the exercise of our graces, and be eventually overruled 
for the glory and praise of our faithful God. 



lo34. Deliver me from the oppression of man : so will 
I keep thy precepts. 

Many are the aiiiictioos of the righteous " ^ — not 
only from the iniquity of the heart, hwf from 
the oppression of man,'*'' Yet man is only the Lord's 
hand and sword. He cannot move of himself; 
and he will only be permitted to move under the 
overruling guidance of our Father's wisdom and love. 
Not indeed that the believer would (at least irre- 
spective of submission to the will of God) ^ desire 
his '•'deliverance from" this trouble on account of 
personal pain and distress ; but that he sometimes 

1 Rom. viii. 37. ^ Matt. i. 21. 

3 Psalm xxxiv. 19. ^ Ibid. xvii. 13, 14. 

^ See the example of David, 2 Sam. xv. 25, 26 ; and of David's 
Lord, Luke xxii. 42. 



VERSE 134, 



365 



finds peculiar circumstances of trial an unavoidable 
hindrance in the service of his God. And this con- 
viction sends him to the throne of grace ; and there 
he never makes interest in vain. He cries unto the 
Lord because of the oppressors ; and he sends a Sa- 
viour , and a great one : and he delivers hi?n,'^ - 

The power of faith is indeed Omnipotent. Moun- 
tains are removed from their place, or they become 
plains before''^ it; ''or the worm" is enabled to 

thresh them, and beat them small, and make 
them as chaflF."^ Often is the Christian strengthened 
to overcome the most formidable opposition, and to 
profess a good profession before many witnesses,''^ 
who are " watching " and wishing '' for his halting."-' 
The grace of Christ will make the hardest duty easy : 
and the love of Christ will make the sharpest trials 
sweet : yet, where in the continued exercise of faith 
the obstacles to conscientious obedience remain un- 
moved, we may lawfully pray that the providence of 
God would open some plainer and more encouraging 
path for the observance of his precepts — '' Deliver me 
fram the oppression of man ; so ivill I keep thy 
precepts,'" 

To illustrate this— a child of God, bound in th^ 
fetters of a worldly family, and restrained by an au 
thority, to which deference is justly due, from a free 
and unreserved obedience to the Lord, might send up 
this prayer with assured acceptance. A time of de- 
liverance from the oppression of man/^ as well as a 
time of persecution from his enmity, has sometimes 
proved a season of extraordinary prosperity in the 
church of God. It was, when ''the Churches had 
rest throughout all Judea and Galilee and Samaria,'* 



^ Isaiah xix. 20. 
3 Isaiah xii. 14, 15, 



- Matt. xxi. 21, 22. Zech. iv. 7. 
I Tim. vi, 12. Jer. xx. 10. 



366 



EXPOSITION OF PSALM CXIX. 



that they were edified, and walking in the fear of the 
Lord, and in the comfort of the Holy Ghost, they 
were multiplied,^^^ And thus in individual expe- 
rience, whatever be the benefit of persecution, yet the 
weariness of a long protracted conflict is often more 
than flesh and blood can bear ; and which he who 

knoweth our frame/' ^ ^ot refuse to look upon, 
and remove in answer to the prayers of his aflSicted 
people. At the same time, our proneness to self- 
indulgence, and our natural inclination to shrink from 
the appointed cross, require this prayer to be pre- 
sented with exceeding caution and self-jealousy. 
There is gTeat danger, lest, in our eagerness to escape 
from the difficulties of our path, we should lose the 
important benefit intended by them. We must there- 
fore accompany the petition for deliverance with a 
sincere and upright purpose to keep God^s precepts. 
Toy how many have exposed the unsoundness of their 
own hearts, when the supplication has been heard, and 
the deliverance granted, and the promise of obedience 
been forgotten ! 

Fellow-christian ! have your circumstances of trial 
ever dictated such a prayer ? How then have you 
improved your liberty, when the answer has been 
vouchsafed ? Has the way of escape made " for you 
been kept in grateful remembrance ? Has the eff'ect 
of your ^'deliverance'^ been visible in an increasing 
love and devotedness to the Lord's service ? Oh ! let 
a special Ebenezer be set up to mark this special 
achievement of prayer. ^ Let the mercy vouchsafed 
be connected with the sympathy of our faithful and 
merciful High-Priest, who, being himself touched 
with the feeling of your infirmities,'^ has pleaded for 

Acts ix. 31. 2 Psalm ciii. 14. 

^ 1 Samuel vii. 12. 



VERSE 135. 367 

your succour and release. ^ And be encouraged hence- 
forth to tread the ways of God with more firmness and 
sensible stay, having your feet shod with the pre- 
paration of the Gospel of peace." - But remember — 
the blessing of the cross is lost, if it does not issue in 
a song of praise— if we have not been able to take it 
up as a token of fatherly love. At all times the 
safest and shortest way to peace, is to be made 
willing that God should use his own methods with 
us; to live the present moment to him in the situation 
in which he has placed us; not dreaming of other 
circumstances more favourable to our spiritual pros- 
perity ; but leaving ourselves, our difficulties, our 
discouragements, in his hands, who makes no mistakes 
in any of his dispensations with his people — but who 
orders them all, that they may turn to their salva- 
tion through their prayer, and the supply of the Spirit 
of Jesus Christ.'* ^ 

135. Make thy face to shine upon thy servant ; and 
teach me thy statutes. 

If the Lord deliver us from the oppression of 
■man/' and make even our enemies to be at peace 
with us ; ^ still, if we are in spiritual health, we shall 
be restless and uneasy, until he ''make Ids face to 
shine upon us,'' And in the Scripture revelation of 
God — " dwelling between the cherubims,"^ and there- 
fore on the mercy-seat^ — with the rainbovv^'' the 
emblem of " the covenant of peace," round about 
the throne,'^ as if to invite the access of sinners, 
from every quarter— have we not full warrant to ex- 

^ Hebrews iv. 15; ii. 18. - Ephesians \\, 15. 

2 Phil. i. 19. ^ Prov. xvi. 7. 

2 Kings xix. 15. Psalm xcix. 1. Ezek. x. 1 — b. 
^ Exodus XXV. 17—22, ^vith Romans iii, 25. 
^ Rev. iv. 3. 



368 EXPOSITION OF PSALM CXIX. 



pect the desired blessing ? Are we not emboldened 
to plead — Thou that dwellest behueen the cherubims^ 
shine forth; stir up thy strength, and come and save 
us ? Turn us again, O God ; and cause thy face to 
shine, and we shall be saved ? '^^ Others we see eagerly 
asking from one worldly object, and another — Who 
will shew us any good ? " Alas ! they will discover 
in the end, that they have ^' spent their money for that 
which is not bread, and their labour for that which 
satisfieth not." " The believer's incessant cry is — Let 
me see ^'the King's face." This is a blessing worth 
praying for. It is his heart's desire, his present privi- 
lege, and, what is infinitely better, his sure everlast- 
ing jirospect — They shall see his face,^''^ 

It is both important and interesting to mark the 
repetitions in this beautiful Psalm. David had just 
before prayed — ^' Look thou upon me, and be merciful 
un to meJ""^ Here again he offers up, with some slight 
variation, the same prayer — Make thy face to shine 
upon thy servant J'' Such cries in the mouth of this 
holy servant of God, must have been most hopeless 
petitions—nay, the expression of the most daring pre- 
sumption ; had he not been acquainted with the only 
true way of access to God^ joyfully led to renounce 
every other way, and enabled diligently to improve 
this acceptable approach to his God. Indeed, what- 
ever obscurity may hang over the question relating to 
the faith of the Old Testament believers ; their con- 
fidence at the throne of grace shews them to have 
attained a far more distinct perception of Christian 
privilege, through the shadowy representations of their 
law, than is commonly imagined. Else how could 
they have been so wrestling and persevering in their 



1 Psalm Ixxx. 1—3. 
^ Rev. xxii. 4o 



2 Isaiah Iv. 2. with Psalm ix. 6, 
^ Verse 13.2. 



VERSE 135, 369 

petitions, so successful in overcoming tiie spirit of 
bondage, and in breathing out the spirit of adoption in 
the expression of their wants and desires before the 
Lord ? The prayers of the Old Testament church are 
not more distinguished for their simplicity, spirituality, 
and earnestness, than for their unfettered, evangelical 
confidence. When they approached the footstool of 
the Divine Majesty, with the supplications—'' Make 
thy face to shine upon thy servant^^ — Thou that 
dwellest between the cherubims , shiJie forth^'— it was as 
if they had pleaded—' Reconciled Father, thou that 
sittest upon a throne of grace — look upon us l—Ahba, 
Father, be gracious to us ! 

Many, however, seem to despise this child-like 
confidence. They go on in heartless complaining and 
uncertain apprehensions of their state ; as if doubting 
was their life, and as if they might rest upon the pre- 
sumption, that the *' shining of God'' s face upon them^^ 
were not indispensable to their salvation. But will 
they then be content to " be saved, yet so as by fire," 
instead of having " an entrance ministered unto them 
abundantly into the everlasting kingdom of our Lord 
and Saviour ? " ^ Is it enough for them to he just alive, 
when " the things that remain," from want of being 
duly cherished, "are ready to die ? If they can 
be safe without a conscious interest in the favour of 
God, can they be so without the desire for it ? Is not 
this assurance attainable ? Is it not commanded ? - Is it 
not most desirable ? And thus they bring a cloud upon 
the integrity of their profession. For we may receive 
this as an undoubted truth, that God's real people are 
living habitually either in a state of spiritual enjoyment 
or of restless dissatisfaction. Their dark seasons are 

^ Compare 1 Corintbiaas iii. 15. 2 Peter i. il. 

^ See 2 Corinthians xiii. 5. Hebrews vi. U. 2 Peter i. 10, 

R 5 



370 



EXPOSITION OF PSALM CXIX. 



times of wrestling supplication^ — seasons of deep hu- 
miliation,- tenderness of spirit,^ and constant waiting 
upon God,'^ vmtil he ''makes his face to shine upon 
his servants'^ And thus they exhibit the secret in- 
fluence of the principle of assurance, even when there is 
no sensible enjoyment of this most important blessing. 

But how— it may be asked— is this happy state of 
sun-shine to be realized ? Its chief hindrances (apart 
from the indulgence of sin ; or a course of secret 
backsliding from God) are found in mistaken or con- 
tracted views of the Gospel. The chief means of 
attainment, therefore, will be included in enlarged 
apprehensions of the Gospel of the grace of God — 
of its fulness, satisfying every claim, and supplying 
every want — of its freeness, unencumbered with con- 
ditions, and holding forth encouragement to the most 
unworthy — and of its security, afl'ording permanent 
rest in the foundations of the covenant of grace. 
Thus will the life of faith be maintained in constant 
exercise. Each successive day will be marked by 
some fresh contemplation of Jesus, and some renewed 
reliance upon him, and thus walking in closer com- 
munion with him, our hope will be enlivened with the 
constant sense of reconciliation and love. 

We need not wonder at the persevering determi- 
nation, with which the Psalmist was led to seek ^* the 
shining of the Lord's face upon him. This high 
privilege is connected no less with the Christian's 
public usefulness than with his personal enjoyment. 
For who is he, that is most likely to win others to the 
love of the Saviour, and to the service of God— to 
enliven the drooping soul, or to recover the backslider ? 

1 Psalm Ixxxviii 1 — 3 ; cxxx. I, 2. 
2 Lam.iii. 20—22. Micah 9. ^ Lam. iii.31— 40. 

4 Psalm xl. 1—3 ; cxxx. 5, 6. Isaiah viii. 17 ; 1. 10. 



VERSE 135. 



371 



Is it not he, who lives most in the sua-shine of the 
Gospel, and who therefore has most to tell of its 
heavenly enjoyments. But you say ' My heart 
alas ! is so cold and barren, my affections so languid, 
my desires so faint, my sky so often clouded. I do 
not forget that I am a child ; hut a child in disgi^ace 
is too often my dishonourable character and wretched 
condition.' Then exercise your faith in going where 
David was wont to go — As a penitent child, arise, 
and go to your Father acknowledge your in- 
iquity" ' — tell your complaint before him — resort much 
and often to him ; be importunate ; be patient ; plead 
the name - and merits of Jesus ; and you vvill not, you 
cannot, plead in vain ; you will once more regain the 
comfort of your assurance, and walk happily, holily, 
as well as confidently, in the light of your Father*s 
countenance. 

Yet the further you advance in the enjoyment of the 
blessed ways of God, the more you will learn of your 
own ignorance, and of the darkness of all mere human 
teaching. To the end, therefore, your prayer will be — 

Teach me thy statutes^' — and he that taught you 
this petition, will himself, according to his promise, be 
your teacher in the way of holiness ; — " I will put my 
Spirit within you, and cause you to walk in my statutes ; 
and ye shall keep my judgments, and do them.'^^ 
And if, under his teaching, in the pathway to glory — 
our God ''makes his face to shine upon his servant 
what more does he want to beguile the toil and weari- 
ness of the way ? And if one beam of his countenance, 
though but dimly seen through this sinful medium, 
exceeds the glories of ten thousand worlds— what will 
it be to live under the perpetual cloudless [' shining 
of his face ! '* 

^ Jeremiah iii. 13. ^ John xiv. 13, 14, 2 Ezekiel xxxvi. 27. 



EXPOSITION OF PSALM CXIX. 

Believer ! does not this propect invigorate every 
step of your journey ? Your Lord is at hand. Soon 
will he appear to gladden with his inexpressible smile 
every soul that is in readiness for him. Oh ! seek to 
realize his approach, and with holy aspirations and 
joyful expectancy respond to his welcome voice— 

He which testifieth these things saith — Surely I come 
quickly ; Amen, Even so, come Lord Jesus,^^^ 

136. Rivers of waters run down mine eyes, because 
they keep not thy law. 

If the Lord teaches us the privilege oi\\\^ statutes^ 
he will teach us compassion for those, who keep them 
7iot, This was the mind of Jesus. His life exhibited 
one, whose ' heart was made of tenderness.' And 
there were some occasions, when the display of his 
compassion was peculiarly striking. At the closing 
period of his life, it is recorded, that *^ when he was 
come near and beheld the city — beautiful for 
situation, the joy of the whole earth "2_but now^ 
given up to its own ways, and wrath coming upoi> 
it to the uttermost" he wept over it."^ It was 
then a moment of triumph. The air was rent with 
Hosannahs. The road was strewed with branches 
from the trees, and all was joy and praise.^ Amid 
all this exultation, the Saviour alone seemed to have 
no voice for the triumph— no heart for joy. His 
omniscient mind embraced all the spiritual desolation 
of this sad case ; and he could only show compassion- 
ate weeping in the midst of a solemn triumph. 
" Rivers of water ran down his eyes because they kept 
not his law.^^ 

^ Revelations xxii.20. " Psalm xlviii. 2. 

3 Luke xix. 41. Comp. Matt, xxiii. 37. 
^ Compare Lvike xix. 36 — 49. 



VERSE 136, 373 

Now a Christian in this as in every other feature of 
character will be conformed to the image of his Lord. 
His heart will therefore be touched with a tender con- 
cern for the honour of his God, and a pitying concern 
for those wretched sinners, that ''keep not his law,'^ 
and are perishing in their ov/n transgressions. Thus 
from the beginning— -was ''just Lot^^ in Sodom 
" vexed with the filthy conversation of the wicked,'''^ 
Thus did Moses, as he tells his faithless people^ fall 
down before the Lord, as at the first, forty days and 
forty nights; "he did neither eat bread nor drink 
water, because of ail their sins which they had sinned, 
in doing wickedly in the sight of the Lord to provoke 
him to anger ''''^ Thus also Samuel, in the antici- 
pation of the Lord's judgments upon Saul, "grieved 
himself and cried unto the Lord all night J"" ^ Ezra, 
on a similar occasion in the deepest prostration of 
sorrow, " rent his garment and his mantle, and plucked 
off the hair of his head and of his heard, and sat dovca 
astonied until the evening sacrifice.'"^ Jeremiah in 
the same spirit gives vent to his passionate vehe- 
mence of concern — " Oh that my head were luaters, 
and mine eyes a fountain of tears, that I might iveep 
day and night for the slain of the daughter of my 
people ! *' ^ Paul also had the witness of his con- 
science of "great heaviness and continued sorrow in 
his heart for his brethren, his kinsmen according to 
the flesh.'^^ In reproving transgressors, he could 
write to them in no other way than "out of muck 
affliction and anguish of heart ivith many tears : " ' 
and in speaking of them to others^ with the same 

1 2 Peter ii. 7, 8. - Deut. ix. 18, 19. 

1 Samuel xv. 11. ^ Ezra ix. 3, 4. 

Jeremiah ix, 1. Compare xiii. 17; xiv. 17. 
^ Rom. ix. i— 3, " 2 Cor. ii. 4. 



374 EXPOSITION OF PSALM CXIX. 

tenderness of spirit, he adds — Of whom I tell you 
even weeping ^ And, if David at this time was 
suffering ''from the oppression of man,'^^ yet his own 
injuries never drew from him such expressions of 
overwhelming sorrow, as the sight of the awful viola- 
tion of the law of his God. 

Thus uniformly is the character of God's people re- 
presented — not merely as those that diXe free from, but 
as those that sigh and cry for all the abominations 
that are done in the midst of the landJ''^ And what 
a large sphere still presents itself on every side for the 
unrestrained exercise of Christian compassion ! The 
appalling spectacle of a world apostatized from God, 
of multitudes sporting Vv^ith everlasting destruction — 
as if the God of heaven were " a man that he should 
lie ^ is surely enough to force ''rivers of waters^'' 
from the hearts of those that are concerned for his 
honour. What a mass of sin ascends as a cloud 
before the Lord, from a single heart ! Add the 
aggregate of a village — a town — a country — a world ! 
every day — every hour — every moment— Well might 
the "rivers of waters^'' rise to an overflowing tide, 
ready to burst its barriers. Could we witness a hou^ 
on fire, without speedy and practical evidence of our 
compassion for the inhabitants ? And yet, alas ! how 
often do we witness souls on the brink of destruction 
— unconscious of danger, or bidding defiance to it — 
with comparative indifference ! How are we Chris- 
tians, if we believe not the Scripture v/arnings of 
their danger ? or if, believing them, we do not bestir 
ourselves to their help ? What hypocrisy is it to pray 
for tlieir conversion, while we are making no effort to 
promote it ! Oh ! let it be our daily supplication, 

^ Phil. iii. 18. Compare Acts xx. 19. 
2 Ezekiel ix. 4. 3 Numbers xxiii. 19. 



VERSE 136. 



375 



that this indifference concerning their everlasting state 
may give place to a spirit of weeping, tenderness, 
and compassion ; that we may not be living, as if 
this world were really, what it appears to be, a world 
without souls ; that w^e may never see the sabbaths of 
God profaned, his laws trampled under foot, the un- 
godly breaking their bands asunder, and casting 
away their cords from them," ^ without a more deter- 
mined resolution ourselves to keep these laws of our 
God, and to plead for their honour with these obsti- 
nate transgressors. Have w^e no near and dear re- 
latives, yet lying in wickedness — dead in trespasses 
and sins? " To what blessed family, reader, do you 
belong, where there are no such objects of pity ? But 
be it so — It is well. Yet are you silent? Have you 
no ungodly ignorant neighbours around you ? And are 
they unwarned as well as unconverted ? Do we visit 
them in the way of courtesy or kindness, yet give them 
no word of affectionate entreaty on the concerns of 
eternity ? Let our families indeed possess, as they 
ought to possess, the first claim to our compassionate 
regard. Then let our parishes, our neighbourhood, 
our country, the world, find a place in our affectionate, 
prayerful, and earnest consideration. 

jSTor let it be supposed, that the doctrine of sove- 
reign and effectual grace has any tendency to paralyze 

1 exertion. So far from it, the most powerful supports 
to Christian perseverance are derived from this source. 

1 The palpable and awful proofs meeting him on every 
side — of the *' enmity of the carnal mind against 
God" — of its rooted indisposition either to submit 
to his law or to embrace his Gospel — threaten to sink 
the Christian labourer in despondency. And nothing 

^ Psalm ii. 3. 



li 



376 



EXPOSITION OF PSALM CXIX. 



sustains him in his exercised course, but the assurance 
of the power of God to remove the resisting medium, 
and of his purpose to accomplish the subjugation of 
natural corruption in a countless multitude of his 
redeemed people. 

It is this spirit of compassionate interests that forms 
the life, the pulse, and the strength of Missionary 
exertion, and has ever distinguished those honoured 
servants of God, who have devoted their time, their 
health, their talents, their all, to the blessed work 
of saving souls from death, and covering a mul- 
titude of sins."^ Can we conceive of a Missionary 
living in the spirit of his work— surrounded with 
thousands of mad idolators, hearing their shouts, and 
witnessing their abominations, without at least a 
weeping spirit ? Indignant grief for the dishonour 
done to God — amazement at this affecting spectacle 
of human blindness — detestation of human impiety — 
compassionate yearnings over human w^retchedness 
and ruin — all combine to force tears of the deepest 
sorrow from an heart enlightened and constrained by 
the influence of a Saviour's love.'^ This, as we have 
seen, was our Master's spirit. And let none presume 
themselves to be Christians, if they are destitute of 

this mind that was in Christ Jesus; if they 
know nothing of His melting compassion for a lost 

^ James v. 20. 

^ ' My God ! I feel the mournful scene ; 
My bo wels yearn o'er dying men ! 
And fain my pity would reclaim, 
And snatch the fire-brands from the flame. 

But feeble my compassion proves, 
And can but weep where most it loves. 
Thine own all-saving arm employ, 
And turn these drops of grief to joy/ 

3 See Phil. ii. 4—8. 



VERSE 136. 377 

world, or of his burning zeal for his heavenly Father's 
glory ? 

Oh ! for that deep realizing sense of the precious- 
ness of immortal souls, that would make us willing; to 
endure suffering, reproach, and loss of all, so that we 
might win one soul to God — raise one monument to 
his everlasting praise ! Happy mourner in Zlon 1 
whose tears over the guilt and wretchedness of a 
perishing world, are the outward indications of your 
secret pleadings with God, and the effusions of hearts 
solemnly dedicated to the service of your fellow- 
sinners ! 



1 
I 



378 



EXPOSITION OF PSALM CXIX. 



PART XVIII. 

137. Righteous art thoUy 0 Lord, and upright are thy 
judgments, 138. Thy testimonies, that thou 
hast commanded, are righteous, and very 
faithful. 

As the believer advances in the knowledge of the 
Gospel, he is led to adoring contemplation of the 
awful perfections of his God; he is able to justify 
his " ways/' even when they are in the vsea and in the 
great waters," ^ and to acknowledge the righteousness 
of his character, his government, and his testimonies. 
He is now made to see, that, though " clouds and 
darkness are round about him," yet righteousness 
and judgment are the habitation of his throne."^ 
This is the uniform acknowledgment of the Lord's 
people even while they see " but as through a 
glass darkly," and know" but in part." — The 
Lord is righteous in all his ways, and holy in all his 
works." 3 And the same acknowledgment will be 
made with perfect love and infinite humility, when 
in a world of unclouded day they shall see face to 
face,'' and know, even as also they are known"'* — 
And they sing the song of Moses, the servant of God, 
and the song of the Lamb — Great and marvellous are 
thy works, Lord God Almighty ! just and true are 
thy ways, thou King of saints."^ The unvarying 
testimony of the Lord's people to the righteous 
character of his afflictive dispensations had before 



^ Psalm Ixxvii. 19. ^ Ibid, xcvii. 2. ^ Ibid. cxlv. 17. 
^ 1 Cor.xiii. 12. ^ Rev. xv. 4. 



VERSES 137, 138. 379 

been embodied in the confession — I know ^ 0 Lord, 
that thy judgments are right, and that thou in faith- 
fulness has afflicted me." ^ Testimonies to this 
unsullied and exalted character of God have been 
extorted even from his enemies. Haughty Pharaoh 
was constrained to bow — The Lord is righteous, and 
I and my people are wicked.'"^ Adonibezek, under 

the blow of his hand," — cried out — As I have 
done, so God hath requited me." 

The young Christian is however less able to connect 
these attributes of God v/ith daily experience, and 
exercises himself for the most part in the more engag- 
ing perfections of his long-suffering, his goodness, or 
his love. It may be therefore often considered a satis- 
factory evidence of growth in grace, when our habitual 
contemplation of God fixes upon our minds the more 
deep and awful displays of his character ; and we 
gather from thence an increase of light, and peace, 
humility and consolation. But it is the cross of 
Calvary, that harmonizes to our view the Divine at- 
tributes, at once the most appalling and the most 
encouraging. Though his own declaration — that he 
will by no means clear the guilty " seemed to 
present an insurmountable barrier to the purpose 
of mercy ; yet, rather than the glory of a God of love 
should be obscured, or his righteous law should be 
mitigated, he spared not his own Son ^ — he made 
him, who knew no sin, to be sin for us." ^ 

And do not his testimonies'' express a true and 
lively image of himself? Do we not see that they 

are righteous and very faitlifuV even as himself? 
When they require perfect love to God and man,"^ 

1 Verse 75 2 Exodus ix. 27. ^ Judges i. 7. 

^ Exod. xxxiv. 7. ^ Romans viii. 32. 2 Cor. v. 2]. 

' Matt. xxii. 37 39. 



380 



EXPOSITION OF PSALM CXIX. 



do they require more than our reasonable service 
more than it is our duty and privilege to render him ? 
When vre have been blessed with a spiritual appre- 
hension of their nature, and are conformed and framed 
to them ; none among us will hesitate in setting their 
seal to the inscription — The judgments of the Lord 
are true and righteous altogether. The law is holy, 
and the commandment holy, and just, and good / " ^ 

But let us take care to exhibit the practical influ- 
ence of our contemplations of the character and 
government of God. The unconverted— far from 
understanding or subscribing to their acknov^ledgment 
— complain — The ways of the Lord are not equal. 
My punishment is greater than I can hear.'""^ And so 
opposed are the righteous judgments of God^^ to 
the perverseness of corrupt nature, that even with the 
child of God there is much murmuring within, that 
needs to be stilled — much repining to be hushed — 
much impatience to be repressed — many hard thoughts 
to be lamented, resisted, and banished. We are too 
apt to forget, at these clouded seasons, how clearly our 
own experience illustrates this point— to shew that 
the Lord is upright; he is our rock, and there is no 
unrighteousness in him."^ In returning" then 

and rest shall we be saved; in quietness and con- 
fidence shall be our strength."'^ In the submissive 
acknowledgment of the Lord's dispensations our 
peace " will flow " as a river; more deep and ex- 
tensive as it approaches the ocean, and fertilizing our 
souls with an abundant harvest of spiritual peace and 
enjoyment. 

^ Psalm xix. 9. Rom.vii.22. ^ Ezelc. xviii. 25. Gen. iv. 13. 
2 Psalm xcii. 15. ^ Isaiah xxx. 15. ^ Ibid, xlviii. 18. 



VERSE 139. 



381 



139. My zeal hath consumed me ; because mine enemies 
have forgotten thy words. 

David's high estimation of the testimonies'^ oi 
God naturally overwhelmed him with vehement sorrow 
to see them neglected and despised. He could bear 
that ''his enemies" should forget him; but his 

zeaV could not endure that they should ''/or^e^ 
the words of his God,'' Zeal is a quality or passion 
of the human mind, whose real character must be 
determined by the objects on which it is employed, 
and the principle by which it is directed. There is a 
true and a false zeal, differing as widely from each 
other as an heavenly flame from the infernal fire. The 
one is fervent disinterested affection, expanding the 
heart, and delighting to unite with the whole empire 
of God in the pursuit of a good, which all may enjoy 
without envious rivahy. The other is a selfish, in- 
terested principle, contracting the heart, and ready to 
sacrifice the good of mankind, and even the glory of 
God, to its own individual advantage. Were the 
power of this latter principle proportioned to its native 
tendency, or were it to operate extensively in an as- 
sociated body ; it would end in detaching its several 
members each from their proper centre ; in disuniting 
them from each other ; and, as far as its influence 
could reach, crumbling the moral system into dis- 
cordant atoms. How much, alas ! of this baneful 
principle passes for zeal in the Church, which is 
exemplified chiefly in an obstinate opposition to 
'' the truth as it is in Jesus" — arming itself with 
the weapons of open persecution, or for the milder 
warfare of reproach and calumny ! " This wisdom 
descendeth not from above; but is earthly, sensual, 



382 



EXPOSITION OF PSALM CXIX. 



devilish." 1 How much also of that misguided heat, 
that spends itself upon the externals of religion, or 
would call lire down from heaven in defence of 
fundamental truths, may be found among us, exposing 
its blind devotees to our Master's tender rebuke — 
Ye know not what manner of spirit ye are of ! ^ 
Often also do we see a distempered counterfeit zeal, 
disproportioned in its exercise, wasting its strength 
upon the subordinate parts of the system, and compa- 
ratively feeble in its maintenance of the vital doctrines 
of Christ. Thus it disunites the Church by adherence 
to points of difference, instead of compacting the 
Church t02:ether by strengthening the more important 
points of agreement. Often again, by the same process 
in practical religion, are the mint, anise, and cummin" 
vehemently contended for ; while the weightier 
matters of the law"^ little regarded. 

Of a widely different character from this fervour 
of selfishness is that genuine Christian zeal, which has 
ever formed a distinguishing feature of the disciple 
of our Lord. Enlightened by the word of God, and 
quickened into operation by the love of Christ, it both 
shines and warms at the same moment. It is indeed 
the fire of heavenly love kindled into a flame, exciting 
the most tender desires and constant efforts for the 
best interests of every child of man, so far as its 
sphere can reach ; and bounded only by a consistent 
regard to the general welfare of the whole. Thus 
earnest and compassionate in its influence, awakened 
to a sense of the preciousness of immortal souls, and 
the overwhelming importance of eternity, it is never 
at a loss to discover an extended sphere for its most 
vehement and constraining exercises. While it hates 
the sins that pass on every side before its view, it is all 
^ James iii. 15. ^ l^j^^ j^. 54, 55. 3 Matt, xxiii. 23. 



VERSE 139. 



383 



gentleness to the sinner ; and would gladly endeavour 
to weep tears of blood over those who are deaf to the 
voice of persuasion, if such tears could have any power 
to turn them from their iniquity. But, knowing all 
human unassisted efforts to be insufficient, it exhibits 
itself to the world in protesting against the abomina- 
tions which it is too feeble to prevent ; and then 
hastens to the secret chamber to pour out its wrest- 
ling desires in the tenderness of our Master's interces- 
sion— Father, forgive them, for they know not what 
they do."i 

Such v/as the zeal of the Ancient Lawgiver ; whose 
spirit (" though as it regarded his own cB.use meek 
above all the men ivhich were upon the face of the 
earth,'' " ivaxed hot^'^ on witnessing the grievous 
dishonour done to his God during his absence on the 
mount. At the same time, (as if more clearly to 
distinguish the burning of holy zeal from the natural 
heat of an unrenewed spirit) we mark his self-devotion 
for his people in secret pleading in their cause; as 
he had manifested his boldness and concern for the 
honour of his God before the congregation of the 
Lord.'* Surely he could have taken up this language 
— My zeal hath consumed me, because mine enemies 
have forgotten thy words^ Burning with the same 
holy flame, we find the great Old Testament Re- 
former bearing his testimony against the universal 
prevalence of idolatry; and making use of the arm 
of temporal power/ and of the yet greater power 
of secret complaint,^ to stem the torrent of iniquity. 
Tlie same impulse in later times marked the conduct 
of the Apostles ; when, rending their clothes and 



Luke xxiii. 34. 
Exodus xxxii. 19. 
^ 1 Kings xviii. 17—40. 



^ Numbers xii. 3. 
^ Ibid. 30—32. 
^ Ibid. xix. 10. 



i. 



384 EXPOSITION OF PSALMCXIX. 

running in among'' a frantic multitude of idolaters, 
by all the power of their entreaties they were 
scarcely able to restrain the people, that they had 
not done sacrifice unto them.^' ^ On another occasion 
the gTeat Apostle forgetting " the goodly stones and 
buildings" that met his eye at Athens — found ''his 
spirit stirred in him, when he saw the city wholly 
given to idolatry, 

But, compassed as we are about with so great a 
cloud of witnesses " ^ to the influence of this heavenly 
principle, let us yet turn aside to look unto One 
greater than them all — to One, whose example in every 
temper of Christian conduct aff'ords equal direction 
and encouragement. Jesus could testify to his Father 
by the mouth of the Psalmist — ^* The zeal of thine 
house hath eaten me up,''^^ He was ever ready to 
put aside even lawful engagements and obligations, 
when they interfered with this paramount demand — 

Wist ye not that I must be about my Fathers 
business?''^ And if we really bear the stamp of dis- 
ciples of Jesus — while we shall bear to have our 

names cast out as evil,"^ and even rejoice that we 
are counted worthy "7 of this shame — we shall at the 
same time be tender of any reflection on the name of 
our God, as of our dearest friend and benefactor. We 
shall feel any slight of his honour as sensitively as a 
wound to our own reputation ; nor shall we hesitate to 
thrust ourselves between, to receive on ourselves any 
strokes that may be aimed at his cause. This combined 
spirit of self-denial and self-devotedness kindles the 
flame, which many waters cannot quench, neither can 
the floods drown. ' Tcould bear/ said holy Braioerd, 

1 Acts xiv. 13—18. 2 i5i(j xvii. 16. ^ Heb. xii. i. 
^ Psalm Ixix. 9, Vv^ith John ii. 17. Isaiah lix. 17. 
Luke ii. 49. ^ Ibid. vi. 22. ' Acts v. 41. ^ Can. viii. 7. 



VERSE 139. 



385 



^ any desertion or spiritual confiict ; if I could but 
have my heart hurniyig all the while within 7ne with 
love to God, and desires for his glory Tt is indeed 
a delightful exercise, to spend and be spent in the 
service of him, who for our sakes was even consumed 
by the fire of his own zeal — I have a baptism'^ — 
said he, to be baptized with ; and hoiu am I straitened 
till it be accomplished,'*^ - 

However, the most satisfactory evidence of Chris- 
tian zeal — is — when it begins at home — in a narrow 
scrutiny, and vehement revenge " against the sins 
of our own hearts.^ Do we mourn over our own 
for get fulness of God's words ? Are we zealous 
to redeem the loss to our Saviour's cause from this 
sinful neglect? And are we making it plain that our 
opposition to sin in the ungodly is the opposition of 
love ? And is this love manifested to the persons and 
souls of those, whose doctrines and practice we are 
constrained to resist— and in a carefulness to refrain 
from the use of unhallowed carnal weapons" in 
this spiritual warfare ?" ^ 

Perhaps the weak timid child of God may be say- 
ing—' I can do nothing for my God. I suffer his law 
to be forgotten, with little or no success in my endea- 
vour to prevent it.' But do you not love his cause ? Is 
not his honour dear to you as your own ? Then take 
courage, and let your secret chambers witness to your 
zeal, and the Lord will not be unrighteous to forget 
your work and labour of love." ^ He will even 
strengthen you for the conflict which you so much 
dread — the open confession of his cause — For he 
hath chosen the weak things of the world to confound 

^ Brainerd's Diary. Edwards' Works, iii. 107. 
^ Luke xii. 50. ^ Compare 2 Cor. vii. 11. Rev, iii. 19 
^ See 2 Cor. x. 4. James i. 20. ^ Heb. vi. 10. 

S 



386 EXPOSITION OF PSALM CXIX, 

the things that are mighty. ^'^ Or — should peculiar 
trials restrain the boldness of your profession, you may 
be found in the end to have made as effectual resist- 
ance to the progress of sin by your intercession before 
God, as those who have been enabled to manifest a 
more open front in the face of the world. 

140. Thy word is very pure ; therefore thy servant 
loveth it. 

The love which David here expresses for the 
law of his God, may account for the zeaV he 
felt for that neglect of it, which he witnessed in the 
world. All other systems of religion, (or rather of 
''philosophy falsely so called") allure their disciples 
by the indulgence of carnal desires or self-complacent 
pride. The word of God outweighs them all in its 
chief excellence — peculiar to itself — its purity. It 
" is very jf>2^re— tried to the uttermost " in the furnace, 
and found to be absolutely without dross. ^ Its 
promises are without a shadow of change or unfaith- 
fulness. Its precepts reflect the holy image of their 
Divine Author. In a word, it contains ' truth with- 
out any mixture of error for its matter' ^ — " Therefore 
thy servant loveth it*"* 

' No one but a true servant of God can therefore 
love it, because it is pure ; since he who loves it must 
desire to be like it, to feel its efficacy, to be reformed 
by it, and conformed to it.' ^ The unlettered believer 
cannot well discern its sublimity ; but he loves it for 
its holiness. The scholar on the other hand admires 
its sublimity — but the secrets which it reveals (such 



1 1 Cor. i. 27. 

Prayer Book translation, Comp. Psalm xii. 6. ^ Locke. 
^ Bishop Horne in loco. 



VERSE 140. 



387 



as the pride of the natural heart struggles to conceal) 
forbid him to love it.^ From the glass which shews 
his neglected obligations, his self-deluded state, and 
his appalling prospects, he turns away in disgust. 
The indulgence of sin effectually precludes the benefit 
of the most industrious search into the word of God ! 
The heart must undergo an entire renewal — it must be 
sanctified and cleansed, yea, be baptized with the 
Holy Ghost," 2 before it can discern, or — when it 
has discerned— can love, the purity of the word of 
God. 

Witness the ardent breathings of Brainerd's soul, as 
illustrative of this view of the blessed word — * O that 
my soul were holy, as he is holy ! 0 that it iv ere pure 
even as Christ is pure; and perfect, as my Father in 
heaven is perfect ! These I feel are the sweetest 
commands in God^s book, comprizing all others ' O 
how refreshing' — exclaims the beloved Martyn— ^ a7id 
supporting to my soul was the holiness of the word of 
God ! Siveeter than the sweetest promise at this time, 
was the constant and manifest tendency of the loord, 
to lead men to holiness and the deepest seriousness,^ ^ 

This property of the word of God is connected 
with the nourishment afforded by it. As the support 
of *'milk to the new born babe,'' it is to be daily 
''desired, that we may grow thereby"^ — grow in 
purity of heart and conduct ; learning to shrink from 
the touch of sin ; '' cleansing ourselves from ail filthi- 
ness of flesh and spirit, and perfecting holiness in 
the fear of God.'' ^ Our appetite for this word — 

esteeming it more than our necessary food'"^ — -will 
be in proportion to our growth in grace, and an evi- 

^ See John iii. 20. - Matt. iii. 11. 

3 Edward's Works, iii. 171. ^ Martyn's Life, pp, 206, 207. 

^ 1 Peter ii. 2. ^ 2 Cor. vii. 1. 'Job xsiii. 12. 

S 2 



888 EXPOSITION OF PSALM CXIX. 



dence of this growth, and a constant spring of holy 
enjoyment. 

An additional excitement to love the purity of the 
book of God is the exhibition of that purity embodied 
and illustrated in our perfect pattern — even in Him, 

who was holy, harmless, undefiled, and separate from 
sinner sJ^'^ For the habit of beholding the Saviour 
vrith the eye of faith in the glass of the word conforms 
the heart to his imao:e.2 But be it ever remembered, 
that the holiness of the word can have no fellowship, 
and communicate no life, except in its own atmosphere. 
Oh ! for a larger influence of the Spirit of God upon 
our souls, that we may enjoy the purifying delights 
of the word of God ; that we may live in it, live by 
it, to the glory of our dear Redeemer's name, and to 
the edification of his Church ! 

141. I am small and despised ; yet do not I forget thy 
precepts. 

Small and despised'^ was the character of 
David's condition, when the Lord first looked on 
him. 3 It was also his own estimate of himself in the 
height of his glory, and the reproach, which he often 
endured for the name of his God.^ Yet did he not 
forget his precepts The remembrance of his God 
was a cheering encouragement to his faith in his lowly 
condition ; ^ and no less his stay and support in the 
far greater trials of his prosperity. Thus habitually 
does he seem to have realized the unspeakable privi- 
lege of an ever-present God ! 

The objects of the Lord's sovereign choice^ whom 



1 Heb. vii. 26. 

^ 1 Sam. xvi. 11. 

° 1 Sam. xvii. 34—36. 



2 Comp. 2 Cor. iii. 18. 

2 Sam. vi. 20. 
^ Exodus xix. 5. 



VERSE 141. 



389 



he has stamped as a peculiar treasure unto him above 
all people/' and whom at the day of his appearing he 
will bring forth as the ^'jewels" ^ of his crown — are 
most frequently in their worldly condition - — always in 
the eyes of the world, ^ and in their own estimation'* 
— small and despised ! " JVor are they backward to 
appropriate to themselves this character, and to accept 
the portion entailed upon it. And yet pride and hypo- 
crisy in the natural heart will sometimes assume it 
for selfish ends. Even this language of humility — 
which, when used in sincerity, is exclusively the result 
of divine teaching — is not unfrequently in the mouth 
of the professor, to enable him to maintain a name 
to live'' in the Church of God. But are those, who 
call themselves small and despised,'' willing to be 
taken at their word? Are they content to be de- 
spised by those, whose esteem this ''voluntary^' 
spurious "humility" was meant to secure? When 
they 'Hake the lowest place," do they feel it to be 
their own place ? Or does not the language of self- 
abasement mean in the eyes of God — ' Come, see how 
humble I am ? ' ^ 

^ Mai. iii. 17. - 1 Corinthians i. 27 — 29. James ii. 5. 

3 1 Cor. iv. 9— 13. ^ Psalm xl. 17. 1 Cor. xv. 9. Eph. iii. 8. 

^ ' Many hypocrites make great pretences to humility as well as 
other graces. But they cannot find out what a humble speech and 
behaviour is, or how to speak and act, so that there may be indeed 
a savour of Christian humility in what they say or do. That sweet 
humble air and mien is beyond their art, being not led by the 
Spirit," or naturally guided to a behaviour becoming holy humility 
by the vigour of a lowly spirit within them. And therefore they 
have no other wa)^ but to be much in declaring that they are hum- 
ble, and telling how they were humbled to the dust at such and such 
times, and abounding in very bad expressions about themselves-— 
such as — *I have a dreadful wicked heart.' — 'Oh! this cursed 
heart of mine,' &c. Such expressions are very often used — not with 
a heart broken — not with the tears of her that " washed J esus's 
feet with her tears" — not as " remembering, and being confounded, 
and never opening their mouth because of their shame when 
God is pacified'* — (Ezek. xvi. 63.) but with a light air, or with 
Pharisaical afi'ectation. — Edwards on Affections, Part iii Sect, vi. 



390 



EXPOSITION OF PSALM CXIX. 



Christian! think not these self-inquiries unnecessary 
for the cautious scrutiny of thine own heart. A 
self-annihilating spirit before men, as well as before 
God — to feel small and despised,^'' when v/e have a 
reputable name in the Church— is a rare attainment — 
a glorious triumph of victorious grace — usually the 
fruit of a sharp affliction. This was the spirit of 
Brainerd — that meek and lowly disciple of his Master, 
who would express his astonishment, that any one 
above the rank of '*the beasts that perish" could 
condescend to notice him. ^ Tf we are small and 
despised in the estimation of men, let us think of 

Him whom man despiseth— Him whom the nation 
abhorreth."2 Never was such an instance of magna- 
nimity displayed, as when Pilate brought out the 
blessed Jesus, arrayed in the mockery of royalty, and 
with the blood streaming from the temples, and saith, 

Behold the man." ^ Thus was there a human beings 
sustaining himself in the simple exclusive conscious- 
ness of the favour of God, against the universal scorn 
of every face. This was independence — this was 
greatness indeed. With such a pattern before our 
eyes, and such a motive touching our hearts, we may 
well account it a very small thing that we should be 
judged of man's judgment."^ What upheld Jesus as 
man, will uphold his servants also. " He committed 
himself to him that judgeth righteously." ^ Must we 

^ ' God feeds me with crumbs. Blessed be his name for any- 
thing. — I felt a great desire, that all God's people should know how 
mean, and little, and vile I am, that they might see I am nothing, 
that so they might pray for me aright, and not have the least 
dependence upon me.— I could not bear to think of Christians 
shewing me any respect. I saw myself exceedingly vile and 
unworthy ; so that I was ashamed that any one should bestow any 
favour upon me, or shew me any respect.' — Brainerd's Diary. 

2 Isaiah xlix. 7. Comp. Ps^lm sxii. 6> ^ John xix. 5. 

4 1 Cor. iv. 3. 5 1 Peter ii. 23. 



VERSE 142. 



391 



not desire to know the fellowship of his sufferings — 
yea to rejoice in the participation of them ^ 

Christian ! dost thou love to be low, and still desire 
to be lower than ever ? The remembrance of the 
Lord's precepts will be among your highest privileges. 

Small and despised'' as thou art in thine own eyes, 
and in the eyes of the world, thou art precious in the 
eyes of him,'' who gave a price ''for thy ransom" — 
infinitely more precious than '' Egypt, Ethiopia, and 
Seba,"2 and who will suffer '' none to pluck thee out 
of his hands." 2 Many may rebuke thee; many may 
scorn thee ; even thy brethren may treat thee w^ith 
contempt ; yet thy God, thy Redeemer, will not 
depart from thee, will not suffer thee to depart from 
him ; but will put his Spirit within thee, and bring 
forth his precepts to thy remembrance, that thou 
mayest keep them, and many a sweet supporting 
promise for thy consolation. Therefore Fear not, 
thou worm Jacob; I will help thee, saith the Lords 
and thy Redeemer, the Holy One of Israel.''^ 



142. Thy righteousness is an everlasting righteousness, 
and thy law is the truth. 

The Psalmist was in no danger, in the midst of his 
trials of ''forgetting the precepts of his God,^^ while 
he maintained so just a perception of the exalted 
character of their Author, Indeed at this time his 
mind seems to have been filled with the contempla- 
tion of the rio'hteous o^overnment of God. He there- 
fore repeats his act of adoration, ^ not as applied to 
any particular instance of the Lord's dispensations, 

1 Phil. iii. 10. 1 Pet. iv. 13. 
^ Compare Isaiah xliii. 3, 4, with Acts xx. 28. 
3 John X. 28. Isa, xU, 14, ^ Comp. Verse 137. 



392 EXPOSITION OF PSALM CXIX. 



but as distinguishing the general character of his 
administration from everlasting,'" 

But on whom is this government appointed to 
rest? Think of our Immanuel — the human brow 
encircled with Divine glory — the crucified hands 
wielding the sceptre of the universe — Him, whom 
they mocked as the King of the Jews, seated on 
his own exalted throne — King of kings, and Lord of 
lords 1 " The government is upon his shoulders ; and 
of the increase of his government and peace there 
shall he no end,'' ^ How delightful to join Jehovah 
himself in the ascription of praise — Thy throne, O 
God, is for ever and ever : a sceptre of righteousness is 
the sceptre of thy kingdom ! " ^ How glorious also to 
praise that everlasting righteousness, which Jesus 
brought in, and which is unto all them that believe ; 
which, when once clothed with it, is our infinite glory 
and reward. 

Every ordinance of man " is connected only with 
time. Tlie Divine government has a constant reference 
to the eternity that is past, and to that which is to 
come. And I heard'' — said the enraptured disciple 
— the angel of the waters say ; Thou art righteous, 
which art, and wast, and shall be ; because thou hast 
judged thus." ^ Every instance therefore of his righ- 
teous administration is a part of that everlasting " 
display of the Divine character, which constrains the 
adoration of the heavenly intelligences. One cried 
to another, and said, Holy, holy, holy, is the Lord of 
hosts: the whole earth is full of his glory," ^ His 
''law" — the manifestation of his '' righteousness," — 
''is the truth," " Thy word is true from thebeginning : 



^ Isaiah ix. 6, 7. 
2 Rev. xvi. 5. 



2 Psalm xlv. 6. Heb. i. 8. 
^ Isaiah vi. 3. 



VERSE 142. 



393 



and every one of thy righteous judgynents endureth for 



ever. 



1 



It was this 'Hruth," that Jesus came into the 
world to fulfil— all righteousness." ^ ^^s to this 
truth that he came to bear witness. To this end^^ — 
replied he to his judge — ^'was I born, and for this 
cause came Unto the world, that I might bear witness 
unto the truth,'' ^ It is this truth, that he employs 
as the means of sanctification to his people — '^Sanc- 
tify them'' — said he in his commendatory prayer — 

through thy truth : thy word is truth,'' ^ And indeed 
how does the whole revelation bear the impress of a 

God that cannot lie "—of a covenant ordered in 
all things" beyond human contrivance, and sure" 
beyond the possibility of a change ! ^ How many 
dying testimonies have sealed the truth of the pre- 
cious promises! Joshua,^ Simeon,^ and a cloud of 
witnesses with which we are compassed about, have 
**set to their seals that God is true " 9— that all 
the promises of God are in Christ Jesus yea and 
amen/'i^ — that all are come to pass unto them, and 
not one thing has failed thereof." Equally manifest 
is the truth of his threatenings. Hell is truth seen too 
late. Those on the right hand and those on the left, 
at the great day of God will combine to give testi- 
mony to the declaration of " the Faithful and True 
Witness," — Heaven and earth shall pass away, 
but my words shall not pass away," '^^ 

I Verse 160. 2 ]y[att. m. 15. 
3 John xYiii. 37. ^ Ibid. xvii. 17. 

5 Titus i. 2. 2 Samuel xxiii. 5. ^ Joshua xxiii. 14. 
7 Luke ii. 25—29. ^ Heb. xii. 1. 

9 John iii. 33. 10 2 Cor. i. 20. 

II Rev. iii. 14. 12 jyi^tt. xxiv. 35. 



S 5 



394 



EXPOSITIOK OF PSALM CXIX, 



143. Trouble and anguish have taken hold on me ; yet 
thy commandments are my delights. 

Christian ! expect not unmixed sorrow or unin- 
terrupted joy as your present portion. Heaven will 
be joy without sorrow. Hell will be sorrow without 
joy. Earth presents to you every joy mingled with 
grief— every grief tempered with joy. To be accounted 

small and despised does not comprize the whole 
of your trials. Like the great Apostle, you must 
expect not only trouble without, but anguish 
within — Without were fightings; within were fears. 
We were pressed^'' — said he — out of measure^ above 
strength, insomuch that we despaired even of lifc.^^ ^ 
But if troubled on every side,^^^ does not mercy 
also encompass you about ? " ^ What power is there 
in the word of God to sustain the discouraged soul ! 
What cheering prospects of hope and deliverance does 
it set forth ! What mighty supports in the endurance 
of trial does it realize ! So that even when trouble 
and anguish have taken hold on us,'' we are still 
enabled to testify — thy commandments are our 
delights^' 

The endurance of trouble and anguish inconceivable 
to human apprehension, w^as manifested by Him, who 
would in all things be made like unto his brethren ; 
that he might be a merciful and faithful High Priest, 
in things pertaining to our salvation, to whom the 
lighter cup of sorrow is presented. How precious 
to such is the sympathy of Jesus ! What support 
is given to the believer — what power to lift up his 
head amid the billows, when by communion with his 



1 2 Cor. yiic 5 ; i. 8. ^2 Cor. iv, 8, ^ Psalm xxxii. 10. 



VERSE 143. 



395 



Lord he can call to mind that the sorrow that he 
underwent was for the sake of his dear purchased 
people, that they might drink the cup bereft of its 
bitter, poisonous ingredients ! 

In this view the scriptural records of the trials of 
the Lord's people are peculiarly interesting ; as also 
is every fresh testimony of those, who have suffered 
for the cause of Christ, or who have in other Avays 

been partakers of his sufferings." ^ These valuable 
records bear abundant testimony to the inexhaustible 
resources of support in the book of God, Thus we 
learn to set a higher value upon the wwd of God, 
when we see that whatsoever things were ^vritten 
aforetime were written for our learning, that we 
through patience and comfort of the Scriptures might 
have hope/' - 

But, as we have befoi'e observed, we must make 

the commandments our delights, if w^e would 
realize their supports. The self- will of the natural 
heart, and the spirit of bondage, have no fellowship 
with these delights.'^ It is the child of God, 
whose thoughts are habitually occupied in the word, 
that finds it to be his food and light, and joy and 
strength. Even if little of its sensible comfort is 
experienced, there will be a witness within of the 
presence and power of God. 

Affliction is that time, which unfolds specially the 
delights of the word of God. It is not as if the 
child of God was without feeling. Trouble and 
anguish''^ are painful sensations of the flesh; but 
however painful they may be, the delights'' of the 
word of God sustain and overbalance them. The 
bitterness of the cross best realizes the sweetness or 



1 1 Peter iv-. 13. 



' Romans xv. 4. 



396 EXPOSITION OF PSALM CXIX. 



the promises. Who has not found that in sanctified 
afflictions the word of God is most happily enjoyed ? 
Specially does the believer rejoice in tribulation," 
when it is for the Lord's sake; when the ^'trouble 
and anguish which take hold of him ^' is for the love 
he bears to his dear name ! ^ Persecution for his 
sake, far from appalling him, only endears his ser- 
vice to his heart. It is in his eyes — 7Lot a penalty 
endured, but a privilege conferred — to suffer for his 
7iame^s sake/' ^ 

But contrast the condition of the child of God and 
the follower of the world in the hour of affliction. 
The one in the midst of his troubles drinks of the 
fountain of all-sufficiency ; and such is his peace and 
security, that, in the floods of great waters they 
shall not come nigh unto him.'' ^ The other, in the 
fulness of his sufficiency is in straits."^ David could 
look upward, and find the way of escape in the 
midst of his trouble; but for Saul, when 'trouble 
and anguish took hold of him, no source of comfort 
opened to his view. God was departed ; " God 
was afar off', and was become his enemy." ^ It was 
therefore "trouble^' without support; anguish 
without relief — ^' trouble and anguish/'^ such as will 
at length take hold of them that forget God, 

1 Acts V. 41. 

2 Phil. i. 29. One of the witnesses for the truth, when impri- 
soned for conscience* sake in Queen Mary's persecution of the 
Church, is said to have thus written to a friend. ' A prisoner for 
Christ ! What is this for a poor worm ? Such honour have" 
not " all his saints." Both the degrees which I took in the Uni- 
versity have not set me so high as the honour of becoming a 
prisoner of the Lord.' Philpot again could say of his prison — 
* In the judgment of the world we are in hell ; but I find in it 
the sweet consolations of heaven.' So also holy Bradford — ' My 
prison is sweeter to me than any parlour, than any pleasure I have 
had in all my life ' 

2 Psalm xxxii. 6. ^ Job xx. 22. ^ 1 Sam. xxviii. 15, 16. 



VERSE 144. 307 

when nothing will be left, but the unavailing *'cry 
to the mountains and the hills to fall upon them, 
and cover them."i Thanks be to God for deliver- 
ance from this fearful prospect ! Thanks for the 
hope of unfading delights,''^ when earthly pleasures 
shall have passed away ! The first sheaf of the 
heavenly harvest will blot out the painful remem- 
brance of the weeping seed-time which preceded it.^ 
The first moments of heavenly enjoyment will com- 
pensate for all the troubles and anguish'' of earth. 
And these moments will last throughout eternity. 
" Say ye to the righteous, it shall be well with him,^^ ^ — 
eternally well, 

144. The righteousyiess of thy testimonies is everlast- 
ing ; give me understanding, and I shall live. 

The Psalmist again ^ marks the righteousness of 
the testimonies " as conformable with the character 
and government of God. And this righteousness — 
as a part of the Divine administration — he justly 
acknowledges to be everlasting^^ — not subject to 
the incessant variations of the human standard of 
equity, but "for ever settled in heaven,'''* ^ What 
solemn weight and authority is due to the dictates 
of this Divine standard ! It seems indeed to be 
trampled under foot, as if unrighteousness was now 
directing the government of the world ; but its 
''righteousness'' — inflexible in its demands, and un- 
alterable in its obligations— v/ill ere long assert its 
sovereignty over the world, when every other standard 
shall have passed away. It will be the rule of the 
Divine procedure at the great day of decision. When 

^ Rev. vi. 16. ^ Psalm cxxvi. 5, 6. ^ Isaiah iii. 10. 
4 Compare Verses 137, 138. ^ Verse 89. 



398 EXPOSITION OF PSALM CXIX. 



the great white throne^' is set up — when the 
dead small, and great, stand before God, and the 
books are opened, and another book is opened, which 
is the book of life ; and the dead are judged out of 
those things which were written in the books, accord- 
ing to their works " ^—the acknowledgaient will be 
made throughout the universe of God — The righte- 
ousness of thy testimonies is everlasting/' 

But this view of their Divine righteousness,'' and 
their everlasting obligation, naturally suggests the 
prayer for a more spiritual, enlightened, and expe- 
rimental acquaintance with them. One ray of this 

understanding " is of far higher value than all the 
intellectual or speculative knowledge in the world. 
The first dawn of it exhibits the infinite difference 
between light and darkness. The prayer for it im- 
plies a measure of it already received ; and expresses 
the heart's desire for a larger increase — Give me 
understanding Let me know the holiness of the 

testimonies^^ — their extent — their perfection — their 
intimate connexion with every part of my daily walk 
— with the restraint of my inclination, the regulation 
of my temper, the direction of every step of my path . 
And indeed the more devoutly we study them, the 
more shall we feel our need of supplication for Divine 
teaching ; while, as the effect of this teaching, our 
views of the government of God will be more adoring 
and thankful, and our disposition to find fault with 
what is manifestly beyond the reach of our compre- 
hension, will be subjugated to the humbling influence 
of faith. 

The principle of spiritual and eternal life flows from 
the enlightened perception of the testimonies of God. 



1 Rev. XX. 11, 12. 



VERSE 144. 



399 



Give me understanding, and I shall live,'" For 
this is life eternal, that we might knaic thee the 
only true God, and Jesus Christ luhom thoiL hast 
sent,'' ^ His testimonies are the revelation of himself. 
If then we have an iinctiou from the Holy One, and 
know all things/'" our knowledge of them will become 
more spiritual in its character, more experimental in 
its comforts, and more practical in its fruits. And 
thus, the life of God in the soul will invigorate us 
for higher attainments in evangelical knowledge, and 
more steady advancement in Christian holiness. But 
how infinitely do we live below the full privilege of 
knowing God in his testimonies ! we are Christians of 
a Scriptural standard, forgetting those things which 
are behind, and reaching forth unto those things which 
are before. Let us therefore, as many as be perfect, 
be thus minded ; and if in any thing ye be otherwise 
minded, God shall reveal even this unto you." ^ 



^ John xvii, 3. 



i John ii. 20. ^ p^^ii, jji, 15, 



400 EXPOSITION OF PSALM CXIX, 



PART XIX. 

145. I cried with my whole heart ; hear me, 0 Lord; 
Iivill keep thy statutes, 146. I cried unto thee ; 
save me, and I shall keep thy testimonies. 

Here is presented to us the pouring out of the 
soul before the Lord'' ^ — a beautiful and encouraging 
picture of a soul wrestling with God in a few short 
sentences, with as much power and success as in the 
most continued length of supplication ! Brief as are 
the petitions, the whole compass of language could 
not make them more comprehensive. Hear me''' 
The soul is in earnest — the whole heart is engaged in 
the cry.'' "Save me"- — includes a sinner's whole 
need — pardon — acceptance — access — holiness— strength 
— comfort — heaven,— all in one word — Christ. Save 
7ne—ivom self— from Satan — from the world, from the 
curse of sin— from the wrath of God. This is the 
need of every moment to the end. / cried unto thee, 
what a mercy to know where to go ! The way of 
access is not indeed mentioned in these short ejacu- 
lations. But it is always implied in every moment's 
approach and address to the throne of grace. " Hear 
me" in the name of my all-prevailing Advocate. 

Save me" through him, whose name is Jesus the 
Saviour. A moment's interruption of our view of 
Jesus casts for the time an impenetrable cloud over 
our way to God, and paralyzes the spirit of prayer. 
Prayer is not only the sense of guilt, and the cry for 



1 1 Sam. i. 15. 



VERSES 145, 146. 



401 



mercy, but the exercise of faith. And those only are 
the words of real prayer, that are the utterance of 
simple faith. This is the cry of a prince, that has 
power with God, and prevails.*' ^ The believer feels 
his warrant to ^' direct his prayer, and to look up."^ 
As the cripple at the beautiful gate of the temple'' 
— so is he therefore found watching daily at the 
gates " "^ of his God, expecting to receive something 
of him."^ He is always wanting— always asking — 
living upon what he has, but still hungering for more. 
Not a word of real prayer is lost. It is as seed— not 
cast into the earth, exposed to hazard and loss^ — but 
cast into the bosom of God— and here — as in the natural 
harvest — " he that soioeth bountifully shall reap also 
bountifully ^ Tbe most frequent comers are the 
largest receivers. 

With many however, the ceremony of prayer is 
every thing, without any thought, desire, anxiety, or 
waiting for an answer. Many of God's dear children, 
too, who in days past never missed the presence of God 
in prayer, but they sought it carefully with tears" — 
are now too easily satisfied with the act of prayer 
without this great object of it — the enjoyment of 
God,'''' Now here, believer, you are directed to the 

1 Gen. xxxii, 28. ^ Psalm v. 3. 3 Prov. viii. 34. 

4 Acts iii. 5. ^ Matt. xiii. 3—7. ^ 2 Cor. ix. 6. 

The great object in prayer should, constantly he the enjoyment 
of God; and however inadequate the beUever's conceptions may be, 
yet he has a distinct idea of his object; so distinct, that you can 
never iaipose upon a real saint by offering him something else in 
the room of it. He knows what he wants ; and he knows 
that this or that is not the thing which he ^Yants.' Augustine, 
Epistle 121. 

In the same Epistle he very judiciously recommends the use 
of short and quick ejaculations, (like these under consideration,) 
rather than long protracted supplications, unless the mind be in a 
fervent frame ; in which case the petitions, as he justly observes, 
may be indefinitely prolonged, without incurring the censure 
implied in Matthew vi. 7. 



402 



EXPOSITION OF PSALM CXIX. 



recovery and more sure preservation of your lost privi- 
lege. You lament your deficiencies, your inability in 
the hour of temptation, your indulgence of ease, your 
unfaithfulness of heart. But is your cry " contin- 
ually ascending with your whole heart V Your 
soul would not be so empty of comfort, if your 
mouth v^^ere not so empty of prayer. The Lord never 
charges presumption upon the frequency or extent 
of your supplications ; but he is often ready to 
upbraid you with your unbelief ^^'^^ that you are So 
reluctant in your approach, and so straitened in your 
desires— that you are so unready to receive what be 
is so ready to give — that your vessels are too narrow 
to take in his full blessing— that you are content with 
drops when he has promised floods,"— yea rivers 
of living water,'' — and above all, that you are so 
negligent in praising him for what you have already 
received; 

It is this spirit of continued instancy in prayer, ^ 
that preserves a child of God in temptation. Satan 
strikes at all of God in his soul. Unbelief readily 
yields to his suggestions. This is the element in which 
he lives — the ceaseless warfare in which he is engaged. 
Will then the customary devotion of morning and 
evening ( even supposing it to be sincere ) suffice for 
such an emergency ? No. The Christian must 
on the v)hole armour of God and buckle on his 
panoply with increasing prayer and watchfulness in 
the influence of the Spirit. ^ If he be backward in 

1 Mark xvi. 14. 2 jga. xliv. 3. John vii. 38. 

3 Romans xii. 12. 
Eph. vi. 13 — 18. ' The violence of temptation stupifies 
me, — said Luther on one occasion, specking of his own ex- 
perience, — that I cannot open my mouth. As soon as ever it 
pleases Gcd that I can lift up my heart in prayer, and make 
use of Scriptural expressions, it ceases to prevail. — ^Milner, Vol. V. 
p. 484. 



VERSES 145, 146. 403 

prayer, let him not give way to indolence. If his 
heart be dead and cold, let him rather cry and wait 
(as Luther was used to do), till it be warmed and 
enlivened. The hypocrite indeed would be satisfied 
with the barren performance of the duty. But the 
child of God, while he mourns in the dust — " Behold, 
lam vile ! ^ — still holds on, though sometimes w^ith 
a cry that probably finds no utterance with his lips ; '-^ 
that vents itself only with tears, or groanings that 
cannot be uttered." ^ And shall such a cry fail to 
** enter into the ears of the Lord of Sabaoth ? " Im- 
possible ! The Lord hath heard the voice of my 
weeping. Lord, all my desire is before thee ; and my 
groaning is not hid from thee,''' 

But why is the believer so earnest for an audience ? 
— why so restless in his cries for salvation? Is it 
not, that he loves " the statutes^^ of his God ; that he 
is grieved on account of his inability to keep them ; 
and that he longs for grace and strength ever to be 
found in them ? Hear me ; I will keep thy statutes. 
Save me ; and I shall keep thy testimonies — a most 
satisfactory evidence of a heart upright with God. 
For we cannot keep them, except as saved sinners. 
The nature of sin can have no fellowship with the 
statutes of God. When saved, then indeed are they 
our delights. 

Lord ! thou knowest, how hard we find it to bring 
our hearts to the spiritual work of prayer ; and how we 
nourish our unbelief by our distance from thee. O 
pour upon us this Spirit of grace and supplication." 

Teach us to pray " ^ — even our hearts—'* our whole 
hearts^^ — to cry inito thee.^' Give us the privilege 

^ Job xl. 4, also xlii. 5, 6. 
" Exod. xiv. 15. 1 Sam. i. 13. Neh. ii. 4. ^ Rom. viii. 26. 
^ Psalm vi. 8. xxxviii. 9. Luke xi. 2. 



404 EXPOSITION OF PSALM CXIX. 



of real communion with thee — the only satisfying joy 
of earth or heaven. Then shall we run the way of 
thy commandments, when thou shalt enlarge our 
hearts." ^ 

147. / prevented the dawning of the morning, and 
cried: 1 hoped in thy word.—lA^. Mine eyes 
prevent the night-watches, that I might medi- 
tate in thy word. 

The Psalmist here brings before us not only the 
fervency, but the seasons, of his supplication. Like 
Daniel, he had his set times of prayer — ''three times 
a day.^' ^ iSox did this frequency of seeking the Lord 
satisfy him, without an habitual waiting all the day 
upon his God." 2 Prayer was indeed his meat, and 
drink, and breath. I give myself unto prayer.'' ^ His 
sketch of the character of the blessed man, delight- 
ing in the law of his God, and'' — as an evidence of 
this delight—'' meditating therein day and night — 
furnished accurately but unconsciously a picture of him- 
self. For early and late was he found in the enjo^^ment 
of the privileges of the word of God; ''preventing 
the dawning of the morning " for prayer, and again 
— " the night watches^ that he mdght meditate in the 
wordJ^ But to look above the example of David to 
David's Lord; surely "it was written" most pecu- 
liarly " for our learning,'^ that Jesus — after a laborious 
Sabbath — every moment of which appears to have 

1 Luke xi. 32. 2 pg^ini iv. 17, with Daniel vi. iO. 

^ Psalm XXV. 5. 

^ Ibid. cix. 4. ' But 1 prayer, Heb. — all over prayer — always 
ready for prayer — at all seasons, besides the frequency of set times 
of communion — one, whose life is a continued prayer — " prayer 
without ceasing."—! Thess. v. 17. 

^ Fsalm i. 2. 



VERSES 147, 148. 405 

been spent for the benefit of sinners ; and when his 
body, subject to the same infirmities, and therefore 
needing the same refreshment with our own, seemed 
to require repose — in the morning, rising up a great 
while before day, went out, and departed into a solitary 
place, and .there prayed''^ On another occasion did 
his eyes prevent the night-watches,^' when intensely 
engaged in the service of his Father and of his Church. 
For when by the ordination of his Apostles he was 
about to lay the foundation of his Church, it is told 
of him, that he ivent out into a mountain to pray, 
and confmued all night in prayer to God.^' - 

These examples make it evident, that when the 
heart is really occupied for God, time will always be 
found for secret duties ; ^ and rather will be redeemed, 
as with David, from sleep, than lost from prayer. 
To see a man, like the King of Israel, engaged in the 
most active employments of life; yet sanctifying " 
such frequent seasons in the short period of each 
successive day with the word of God and prayer,^' 
exposes the insincerity of the excuse, that no time can 
be spared from the pressing avocations of the day for 
the service of God. It is not, that such men are 
busy, and have no time for prayer ; but that they are 
worldly and have no heart to pray. 

1 Mark i. 21—35. - Luke vi. 12—16. 

2 Most instructive is the example of Mr. Cadogan, as recorded 
by his admirable Biographer. ' FeeUng strongly, that he must 
svalk witli God in secret at any rate; when he had company, he 
would often retire from them into his study, rather than omit his 
accustomed waiting upon his God, Often has he been found 
there, when most of the family were gone to rest, surprised on 
his knees by the domestic, who usually took care of the house.'— 
Cecirs Life of Cadogan. 

Perhaps in an observation once made to an excellent minister, 
the importance of the truth may furnish an apology for the quant- 
ness of the dress — ' If you did not plough in your closet, you 
would not reap in the pulpit.' 



406 EXPOSITION OF PSALM CXIX. 



This subject illustrates (and the uniform experience 
of the Lord's people warrants the remark) — how much 
our spirituality of desire and enjoyment depends upon 
the daily consecration of the first fruits of our tirne 
to the Lord. With many of us, opportunities for 
heavenly communion during the day may be unavoid- 
ably straitened. But the night watches''^ and " the 
dawning of the morning ' ' afford seasons free from 
interruption, when our God expects to hear from us, 
and when the refreshment of our visits to him, and his 
abidance with us, will often constrain us to acknow- 
ledge — Truly our fell mv ship is luith the Father, and 
with his Son Jesus Christ.'''^ The thoughts of God 
were clearly the first visitors to David's waking mind 
and to this may be ascribed in a great measure his 
habitual success in realising the presence of God 
throughout the day. For our lukewarmness, and our 
want of spiritual enjoyment, may often be traced to 
that morning indolence, which not only throws the 
business of the day into confusion, but also consumes 
the time in self-indulgence or trifling, which should 
have been redeemed for this sacred privilege of inter- 
course with God. For — not to speak of the season- 
ableness of the early hours for devotion — the very 
exertion made to overcome this lust of the fiesh,'' 
and to steal a march upon the demands of the world, 
is an exercise of self-denial, and an opportunity of 
honouring God, ^' that shall in no wise lose its reward.'' 
No remembrance of the past will be so refreshing at 
a dying hour as the time that was spent for God. 

And, even, if there should not be actual enjoyment, 
at least let us honour God by the spirit of expec- 
tancy. ''I hoped in thy word ! ^ — There can be 

1 I John i. 3. 2 See Psalrn cxxxix. 17, 18. 

^ One of Melaricthon's correspondents describes Luther thus — 



VERSES 147, 148. 



407 



no exercise of faith in the neglect of prayer ! but the 
ground of faith, and that which gives to it life, hope, 
and joy — is the view of God in his word as a pro- 
mising God, Therefore to hope in his word is to 
build up ourselves upon our most hoiy faith," ^ and 
to lay ail our desires, all our cares, all our weights 
and burdens, upon the solid unsinking foundation of 
the word of promise, not one jot or tittle of which 
has ever fallen to the ground. 

David's night watches " were well employed in 
meditation in the word.^^ For, in order to stay our- 
selves upon it in time of need, it must occupy our 
whole study, thought and love. Instability of faith 
arises from a want of fixed recollection of the promises 
of God. This superficial habit may suffice for times 
of quietness ; but amid the billows of temptation we 
can only cast ''anchor sure and stedfast" in an ha- 

* 1 cannot enough admire the extraordinary cheerfulness, con- 
stancy, faith, and hope of the m8.n in these trying and vexatious 
times. He constantly feeds these gracious affections by a very 
diligent study of the word of God. Then not a day passes, in 
which he does not employ in prayer at least three of his very best 
hours. Once I happened to hear him at prayer. Gracious God ! 
what spirit and what faith is there in his expressions ! He petitions 
God with as much reverence, as if he was in the Divine presence ; 
and yet with as firm a hope and confidence, as he would address a 
father or a friend. * I know ' — seiid he — ' thou art our Father 
and our God ; and therefore I am sure thou wilt bring to nought 
the persecutors of thy children. For shouldest thou fail to do 
this, thine own cause being connected with ours, would be en- 
dangered. It is entirely thine own concern. We, by thy Pro- 
vidence, have been compelled to take a part. Thou therefore 
wilt be our defence.' Whilst I was listening to Luther praying 
in this manner at a distance, my soul seemed on fire within me, 
to hear the man address God so like a friend, and yet with 
so much gravity and reverence ; and also to hear him, in the 
course of his prayer, insisting upon the promises contained in 
the Psalms, as if he was sure his petitions would be granted.'— 
Milner's History, Vol. V. p. 565. Again referred to — Scott's 
continuation. Vol. I. p. 77. Was not this an illustration of 
David's confidence — / hoped in thy word. 

1 Jude 20. 



408 EXPOSITION OF PSALM CXIX. 

bitual and intelligent confidence upon the full, free, 
firm promise of the word. Let it therefore be the 
food of our meditation, and the ground of our support, 
when our suit seems to hang at the throne of grace 
without any tokens of present acceptance or conso- 
lation. Often, when cast down by the sense of our 
wants, will it raise us up, and supply strength for 
fresh conflict, and the earnest of blessed victory. 
There is always ground sure enough for faith. May 
the Lord ever furnish us with faith enough for our 
daily work, conflict, consolation, and establishment. 

149. Hear my voice according unto thy loving -kindness ; 
0 Lord, quicken me according to thy judgment. 

In the eyes of the world, David appeared in all 
his glory," when seated on his throne and surrounded 
with the magnificence of his kingdom. But never 
did he appear so glorious in the sight of God, as when 
presenting himself in the character of a suppliant 
before the mercy-seat. Here we see him seeking an 
audience of the King of kings, and admitted into his 
presence only to send up reiterated cries for quicken- 
ing grace. And do not I need the same grace every 
moment in every duty ? Does not " the gift of God 
within me " need to be daily stirred up ? " ^ Are 
not the things that remain " often ready to die ? " ^ 
Then hear my voice, 0 Lord ; quicken 7?ze." 

But let me seek to order my cause before God." 
If I would urge my suit successfully, I must fill my 
mouth with arguments." ^ And if I can plead any 
thing from the character of my judge favourable to 
my cause ; if I can prove that promises have been 



1 2 Tim. i. 6. ^ j^^y^ 2. ^ job xxiii. 4. 



VERSE 149. 



409 



made in mv behalf, these will be most encouraains: 
earnests of a successful issue. Xow David had been 
so used thus to plead in cases of extremity, that argu- 
ments suited to his present distress were always ready 
at hand. ^"^ hen he comes therefore as a poor sinner to 
ask for mercy and grace in time of need, he accom- 
panies his petition with pleas of irresistible power ; 
reminding God of his own character of " loving - 
kindness and judgment,^^ as affording the hope, that 
mercy v/ould be vouchsafed to him abundant in mea- 
sure, and seasonable in application. 

And with how much greater advantage than ever 
may these pleas now be urged before my God ! — 

With what full assurance of faith," ^ may I now ask 
to be heard, on account of that transcendant proof of 

loving kindness'' manifested in the gift of God's 
dear Son — not only as his chiefest mercy, but as the 
pledge of every other mercy ^ — and manifested too at 
the fittest time^ — according to his judgment''^ — after 
the inefficiency of the powers of reason * and the 
sanctions of the law ^ to influence the heart, had been 
most clearly displayed. And how is my faith en- 
courao'ed in retracing the records of the Lord's 

loving 'kindness^' to my soul ! And how clear is 
my persuasion of his judgment in dealing wisely, 
reasonably, and tenderly with me according to his 
infallible perception of my need! Often does the 
remembrance of the past raise me above the present 
difficulties, and strengthen me to hold fast the enjoy- 
ment of waiting for him. Gladly w^U I ''set to my 
seal," that " the Lord is a God of judgment ; and 
that '^blessed are they that wait for hhn,^'^ He 

1 Hebre\vs x. 22. ^ See Rom. viii. 32. 

2 See Galatians iv. 4. ^ Comp. 1 Cor. i. 21. 
° Compare Jer.xxxi. 31 — 33. ^ Isaiah xxx. 18. 

T 



410 EXPOSITION OF PSALM CXIX. 

knows not only what grace is needed, but at what 
time. Not a moment sooner will it come ; not a 
moment later will it be delayed. * As thou wilt, what 
thou wilt, when thou wilt/^ — is the expression of 
faith and resignation, with which all must be com- 
mitted to the Lord, waiting for the end, in humility, 
desire, expectation. And if, in pleading my suit for an 
hearing '^according to his loving-kindness/' my poor ^ 
polluted, lifeless petitions should find no liberty of 
approach ; may I be but enabled to direct one believ- 
ing look to the Lamb that is in the midst of the 
throne; "2 and I will not doubt that my feeblest 
offering shall come up as a memorial before God. 

150. They draw nigh tho.t follow after mischief ; they 
are far from thy law, — 151. Thou art neary O 
Lord; and all thy commandments are truth, 

David's situation, surrounded with the enemies of 
God, had probably quickened him to prayer for a 
favourable audience, and for seasonable grace. And 
now he enjoyed his God as ''a very present help in 
trouble," '^ and his dependence on his command- 
ments^' was a*' true" and solid foundation of comfort 
to his soul. An awful character indeed does he give 
of the ungodly. They are far from God's law'' — 
and that not from ignorance, but from wilful enmity. 
God witnesses against them, that they hate instruc- 
tion, and cast his words behind them." ^ And they 
are not ashamed to consent, that this witness is 
true" — *'They say unto God, Depart from us; for 
we desire not the knowledge of thy ways." ^ No 
wonder, therefore, that their enmity to the law should 

1 Thomas a Kerapis. - Kev. v. 6. ^ Psalm xlvi. 1. 
4 Ibid. 1. 17. Comp. Prov. i. 22, 25, 29. ^ Job xxi. 14. 



VERSES 150 — 151. 



411 



shew itself in enmity to the people of God— that those 
that are far from God's law'^ should draw nigh to 
follow after mischiefs But if ''they draw nigk,^' 
the Lord is nearer still. am thy shield'^ - — saith 

he to his distressed child— who echoes back the pro- 
mise in the cheerfulness of faith—*' Thou art ray 
hiding-place, and my shield; I hope in thy icord,'' ^ 
Elisha knew the power of his shield, when he quelled 
the alarm of his terrified servant. He beheld them 

draw nigh that follow after mischief" but the eye of 
faith assured his heart; and when ''the Lord opened 
the eyes of the young man," he too was enabled to 
testify — " Thou art near, 0 Lord ^ 

But near as the Lord is to his people to shield them 
from their enemies^ is he not yet nearer still, when 
he dwells in their hearts? Here is "his temple,"^ 
his desired habitation — like Zion of old, of which he 
said, "This is my rest for ever; here will I dwell, 
for I have desired it.^'^ This is the dwelling, which 
once possessed of its Divine Inhabitant, will never be 
left desolate. 

^ ' He cannot brook the child, that hateth the father : he cannot 
mind the servant, that careth not for the master. If ye were of the 
world, the world would love you ; ye should dwell quietly. There 
would be no grief, no molestation, if the devil dwelt in you (which 
God forbid ! ) He would not stir up his kaights to besiege your 
house. . . . but because Christ dwelleth in you (as he does by faitli) ; 
therefore stirreth he up his first-begotten son the world, to seek 
how to disquiet you, to rob you, to spoil you, to destroy you ; and 
perchance your dear Father, to try and make known to you and to 
the world, that ye are destinate to another dvv'elling than here on 
earth, to another city than man's eyes have seen at any time, h8.th 
given or will give power to Satan or to the world to take from you 
the things which he hath lent you; and by taking away, to try 
your fidelity, obedience, and love towards him, (for ye may not 
love them above him) as by giving that ye have, and keeping it, 
he hath declared his love towards you.' — Bradford's Epistles — 
Fathers of the English Church, vol. vi. p. 58, 59. 

2 Genesis xv. 1. Verse 114. 

4 Comp. 2 Kings vi. 14-- 17. ^ 2 Cor. vi. IG. 

6 Psalm cxxxii, 13, 14. 



412 



EXPOSITION OF PSALM CXIX. 



Our spiritual enemies, like David's earthly perse- 
cutors, are ever present and active. The devouring 
'Mion/^i or the insinuating serpent," ^ is ni^A 
follow after mischief ; " and so much the more dan- 
gerous, as his approaches are invisible. Nigh also 
is a tempting, ensnaring world ; and nearer still a 
lurking world of sin within, separating us from com- 
munion with our God. But in turning habitually 
and immediately to our strong hold, we can enjoy 
the confidence—'* Thou art near, O Lord,^' Though 
**the High and Lofty One, whose name is holy ^ 
though the just and terrible God, yet art thou made 
nigh to thy people, ^ and they to thee,^ ''by the blood 
of the Cross." And thou dost manifest thy presence 
to them in '' the Son of thy love." 

Indeed to the Son himself, the nearness of his 
Father's presence was a source of consolation and 
support, when " they drew nigh that followed after 
mischief ''He is near'''* — said he — ''which justi- 
fieth me : who will contend with me ? let us stand 
together. Who is mine adversary ? let him come near 
to me. Behold the Lord God will help me ; who is 
he that shall condemn me ? So they all shall wax old 
as doth a garment : the moth shall eat them up,^"* ^ 
" Behold^'' — said he to his affrighted disciples, as his 
hour drew near — " the hour cometh, yea is now come, 
that ye shall be scattered every one to his own, and 
shall leave me alone ; and yet I am not alone, because 
the Father is with me,'^'^ And thus his people in 
earthly desolation have recourse to the word and pro- 
mises of their God ; and in the recollection of his 
faithful, ever-present help, " set to their seal," that 



1 1 Peter v. 8. 
^ Isaiah Ivii. 15. 
5 Eph. ii. 13. e Isaiah 1. 8, 9. 



2 Rev. xii. 9. 
4 Col.i. 20. 

7 John xvi. 33. 



VERSE 152. 



413 



''all his commandments are truth.^^ The mischief 
intended for their souls only serves to prove, that 
"thou, Lord, wilt bless the righteous; with favour 
wilt thou compass him as with a shield." ^ 

But may the Lord not only be brought near as 
it respects our interest in him, but be kept near in 
communion with him ! Let our hearts be sacred to 
him. Let us be most careful to watch against any 
strangeness with this beloved Friend, and to cultivate 
a growing cordiality and closeness in our walk with 
him. If our character is formed by the society in 
which we live, what treasures of wisdom and know- 
ledge should we find ! what a spirit of unbounded 
love should we imbibe by a nearer and more constant 
intercourse with our God ; willing as he is to impart 
himself freely, inexhaustibly unto us. In a back- 
sliding state, we must expect to lose this heavenly 
nearness to him.^ In a state of darkness, it is the 
exercise of faith, to believe that unseen he is near : 
and the practical influence of faith will lead us to 
speak, and pray, and think, and praise, as " seeing 
him who is invisible.'' ^ In a state of enjoyment, 
let us anticipate the time, when he will be ever near 
to us. 

" And I heard a great voice out of heaven, saying, 
Behold the tabernacle of God is with men, and he will 
dwell with them, and they shall be his people, and 
God himself shall be with them, and be their God."^ 

152. Concerning thy testimonies, I have known of old, 
that thou hast founded them for ever. 

The Psalmist's conviction just stated, of the triith^' 

^ Psalm V. 12. 2 Q^nt. v. 2—6. 

3 Heb. xi. 27. ^ Rev. xxi. 3. 



414 



EXPOSITION OF PSALM CXIX. 



of God's word, was the result of early consideration. 
He had known it of old,''^ It is indeed expressly- 
revealed in contrast with the precarious security of 
earthly hopes — The voice said Cry. And he said, 
What shall I cry? All flesh is grass^ and all the 
g Godliness thereof is as the flower of the fleld. The 
grass witliereth, the flower fadeth : but the word of 
our God shall stand for ever,"*' ^ 

But let us mark this eternal basis of the testi- 
monies of God.^' The whole plan of redemption was 
emphatically founded for ever. The Saviour '*was 
foreordained before the foundation of the world ^ 
The people of God are chosen in Christ before the 
world began ! " ^ The great Author ^* declares the end 
from the beginning,'' ^ and thus clears his dispensations 
from any charge of mutability or contingency. Every 
event in the church is fixed, permitted, and provided 
for— not in the passing moment of time, but in the 
counsels of eternity. When therefore the testimonies *' 
set forth God's faithful engagements with his people 
of old, the recollection that they are founded for 
ever^' gives us a present and unchangeable interest in 
theo^. And when we see that they are grounded upon 
the oath and promise of God — the two immutable 
things, in which it is impossible for God to lie" ^— we 
may truly ''have strong consolation" in venturing 
every hope for eternity upon this rock ; nor need we 
be dismayed to see all our earthly dependences — '* the 
world, and the lust, and the fashion of it— passing 
away " before us.^ Yet we are most of us strangely 
attached to this fleeting scene, even when experience 
and Divine teaching have instructed us in its vanity ; 

1 Isaiah xl. 1—8. ^ ^ petgr ^ 20. Comp. Rev. xiii. 8. 

3 Eph. i. 4. 2 Tim.i. 9. ^ Isaiah xlvi. 9, 10. 

^ Heb. vi. 16—18. ^ i John ii. 17. 1 Cor.vii.31. 



VERSE 152. 



415 



and it is not until repeated proofs of this truth have 
touched us very closely, in the destruction of our 
dearest consolations, that we take the full comfort 
of the enduring foundation of God's testimonies and 
of the imperishable character of their treasure. 

The consideration of this subject is fraught with 
special support in a djang hour — * I am on the borders 
of an unknown world ' (may the believer say) ; * but 
I have a hope that maketh not ashamed, i which 
at this moment of peril is as an anchor of the soul, 
sure and stedfast ; and in the strength of which I 
do not fear to plunge into eternity. " I know whom 
I have believed, and am persuaded, that he is able to 
keep that which I have committed to him against that 
day."^ I know — not his sufficiency merely, but his 
All' sufficiency , I know his conquering power over 
the great enemies of my soul. I know that he has 

spoiled the principalities and powers " ^ of hell of 
the strength to triumph over his ransomed people. I 
know also, that he is the Lord : he changeth not; 
his word changes not : his testimonies abide the same : 

/ have known of old, that he has founded them for 
ever." ' We look for the removing of those things 
that are shaken, as of things that are made, that those 
things which cannot be shaken may remain."^ The 
scoffer may say—*' If the foundations be destroyed, 
what can the righteous do ! Let God himself give 
the answer—*' Lift up your eyes to the heavens, and 
look upon the earth beneath ; for the heavens shall 
vanish away like smoke, and the earth shall wax old 
like a garment, and they that dwell therein shall die 
in like manner ; hut iny salvation shall be for ever, 
and my righteousness shall not be abolished,'"'^ 

1 Rom. V. 5. 2 2 Tim. i. 12. ^ Col. ii. 15. ^ jyial. iii. 6, 

5 Heb. xii. 27, ^ Psalm xi, 3, 7 isaiah li. 6e 



416 EXPOSITION OF PSALM CXIX. 



PART XX. 

153. Consider mine affliction, and deliver me ; for I 
do not forget thy law. 

The believer in bis severest trouble knows not the 
aggravation of having no pitying eye or friendly help. 
This v^^as indeed one of the bitter dregs in the Saviour's 

cup of trembling," w^hich had v^ell-nigh over- 
whelmed him with the distress of unmitigated sorrow 
— ^' Reproach" — said he in the agony of his soul — 

hath broken ray heart, and I am full of heaviness ; 
I looked for some to take pity, but there ivas none ; 
and for comforters, but I found noneJ^ This depth 
of trial combined with every other part of his unknown 
sufferings to make him such an High Fi^iest as he- 
came us,^'^ touched with the feeling of our in- 
firmities:'*^ ^''considering our afflictions,''' and ''in 
that he himself hath suffered being tempted, able to 
succour them that are tempted, Mark the sym- 
pathy, with which he '' considered the affliction^^ of 
his people in Egypt — '' And the Lord said, I have 
surely seen the affliction of my people which are in 
Egypt, and have heard their cry by reason of their 
taskmasters, for I know their sorrows,'^ ^ At a sub- 
sequent period of their history, ''his soul was grieved 
for the misery of Israel a cheering example of that 
compassionate interest, with which, " in all his peopWs 
afflictions, he is himself afflicted.'^ 7 Well may his 

^ Psalm Ixix. 20; Comp. xxii. 11. ^ Hebrews vii. 26. 

2 Ibid. iv. 15. 4 Ibid. ii. 18. ^ Exod. iii. 7. also ii. 25. 
^ Judges X. 16. ^ Isaiah Ixiii. 9. 



VERSE 153. 417 

people take encoiirageoieut to pray — Consider mine 
affiiction'^ " Now therefore let not all the trouble 
seem little before thee, that hath come upon us.^^ ^ 
But not only doth he show himself sympathizing to 
consider us, but mighty to deliver,^' ^'ITho is 
this that cometh from Edom, with dyed garments from 
Bozrah ? This that is glorious in his apparel, travel- 
ling in the greatness of his strength ? I that speak in 
righteousness, mz(/A^?/ to save,'' ^ The consciousness, 
that ive do not forget his law,'^ furnishes us with 
a pleu to urge before the Lord, that he would not 
forget to consider our ajfiiction and deliver'''' us; 
and is of itself an evidence that the affliction has per- 
formed its appointed work. X similar plea is urged 
again and again in this Psalm — Save me; for I 
have sought thy precepts. Let thine hand help me ; 
fori have chosen thy precepts. Seek thy servant; 
for I do not forget thy commandments," Let me 
then expect in mine affliction the fulfilment of this 
gracious promise — Because he hath set his love 
upon nie, therefore will I deliver him : I Vr ill set him 
on high, because he hath known my name. He shall 
call upon me and I will answer him ; I will be with 
him in trouble ; I will deliver him, and honour him.'' 
In the midst of my trials let me prepare my hymn of 
praise for his kind consideration and his faithful de- 
liverance — I will be glad and rejoice in thy mercy: 
for thou hast considered my trouble ; thou hast known 
my soul in adversities, and hast not shut me up in 
the hand of the enemy ; thou hast set my feet in a 
large room." 5 Let me then remember my affliction, 
only as it may be the means of increasing my acquaint- 

1 Neh. ix.32. 2 i^aiah Ixiii. 1. 

3 Verses 94, 173, 176. ^ Psalm xci. 14. 15, 

Ibid. xxxi. 7, 8, 

T 5 



418 



EXPOSITION OF PSALM CXIX. 



ance with my tender and Almighty friend. Poor 
and afflicted as I may be, let me be more poor and 
afflicted still, if I may but have fresh evidence that 
he thinketh upon me''^ — that he considers my 
affiiction'' and in his own gracious time and way will 
deliver me,'^ 

154. Plead my cause and deliver me : quicken me 
according to thy word. 

Oppressed as the Psalmist appeared to be at this 
moment, he is at no loss where to apply for help. 
He carries his righteous cause to him, who stilleth 
the enemy and the avenger." ^ — (( Plead my cause, 
O Lord, with them that strive with me : fight against 
them that fidit ao;ainst me. Take hold of shield and 
buckler, and stand up for my help. Draw out also the 
spear, and stop the way against them that persecute 
me : say unto my soul, I am thy salvation." ^ Thus 
does the believer, throughout his warfare maintain 
" the patience of hope," ^ waiting for the Lord, 

until he plead his cause, and execute judgment for 
him." ^ He knows, that if there is an accuser to re- 
sist,^ there is an Advocate" to plead, 7 who could 
testify of his prevailing acceptance in the court of 
heaven — Father, I thank thee that thou hast heard 
me. And I knew that thou hearest me alway." ^ 
Our Redeemer does indeed plead our cause " suc- 
cessfully for our deliverance when but for his 
powerful advocacy we must have stood speechless in 
the judgment — helpless, without any prospect of the 
restoration of favour or acceptance. Awful indeed 

1 Psalm xl. 17. ^ Ibid. viii. 2. 7 ibid. xxxv. 1—3. 

'* 1 Thess. i. 3. ^ Mioah vii. 9. ^ Zechariah iii. 1. 

7 1 John ii. 1. 8 John xi. 41, 42. 



VERSE 154» 



419 



was the cause which he had to manage. We could 
neither deny the charge, nor offer compensation for 
the injury. We could neither stand in the judg- 
ment," nor flee from the impending wrath. But we 
had at that moment of infinite peril (and we still 
have) an advocate with the Father." The voice 
that was once heard in heaven exactly answers to this 
petition for deliverance — " Deliver them from going 
down io the pit; I have found a ransom.^^'^ This 
ransom is no less than the price of his ovm precious 
blood," 2 sijed for many for the remission of sins ^ 
— a ransom, which has merited and obtained eternal 

deliverance ^^"^ for his people, and which still pleads 
for the expiation of the daily and hourly guilt which 
attaches to their holiest services, and defiles their 
happiest approaches to their God. When therefore 
Satan accuses me ; yea, when my own heart condemns 
me, I may look upward to my heavenly Advocate— 

Plead my cause, and deliver me." ^ O Lord, I 
am oppressed ; undertake for me. Thou wilt answer, 
O Lord my God."^ 

Poor trembling sinner ! take courage. Your 
Redeemer is mighty — he will thoroughly plead your 
cause, and leave no charge unanswered. But you 

1 Job xxxiii. 24. ^ i Peter i. 19. 

3 Matt. xxvi. 28. ^ Hebrews ix. 12. 

^ * The word translated deliver me," is taken from the office 
of a redeemer or next of kin amongst the Israelites, to whom it 
belonged to redeem the inheritance, or ransom the person, of his 
impoverished or enslaved relative ; and also to be his patron and 
defender against injustice and oppression, and the avenger of his 
blood, if he was slain.' — Scott. The use therefore of this word 
in the original in this verse naturally points the beiiever's attention 
to him, who is indeed near of kin to him, and has combined all the 
offices of the ancient redeemer in his one beloved Person ; and 
therefore at once illustrates and warrants the viev/ that is here given 
of the passage. 

^ Isaiah xxxviii. 14. Psalm xxxviii, 15. Margin and P. To 
' Jeremiah 1. 34. 



420 



EXPOSITIOX OF PSALM CXIX. 



say — * How know I that he speaks for me ? ' Yet 
if not for you, for whom does he speak ? Who needs 
an advocate more than you ? He pleads indeed 
nothing favourable of you; but much, very much, /or 
you. For he pleads the merit of his own blood, 

that taketh away the siu of the world " ^ — even that 
great sin of unbelief," of which his Spirit is now 

convincing"^ you; and which you are now made 
to feel, lament, and resist, as the bitterest foe to your 
peace. And does he not ever live to make inter- 
cession for you ? " Why then hesitate to apply the 
certain and consoling inference, that he is able to 
save to the uttermost? ^'^^ hy discouraged by the 
sight of sin, temptation, backsliding, difficulty and 
fear, arising before you on every side ; when, after you 
have taken the most extended view of the prospect of 
sorrov/, this one word iittermost^^ goes beyond it ? 
If you feel it hard to believe, send up your cry— 

Help thou mine unbelief.''^ Only do not dishonour 
him by the wilful indulgence of despondency ; and 
do not add the sin of disobedience, in delaying this 
moment to come to him. 

After all however, even while exercising faith in 
our heavenlv Advocate, we cannot but mourn our 
sluggishness in his service. Our pleading with him 
therefore for deliverance is well accompanied with the 
supplication — Quicken 7;ze." Every moment's per- 
severance depends upon this Divine supply. Blessed 
be God for the sure warrant of expectation — *^ Accord- 
ing to thy word ! " Here we shall receive not only 
the living principle, but its lively operation ; not only 
the fire to kindle the lamp, but the oil to feed the 
flame. For he, that is our Advocate to '^^j^ea(i" for 

1 John i. 29. - Ibid. xvi. 8, 9. 

- Heb. vii. 2.5. Mark ix. 24. 



VERSE 155. 



421 



us, and our Saviour to deliver^^ us, is also our 
quickening Head, filled \^ith the residue of the 
Spirit" to revive his work'' in the hearts of his 
people. He hath ascended on. high, and hath 
received gifts for men; yea, for the rebellious also, 
that the Lord God might dwell among them^ ^ Do 
we therefore want a heart to pray, to praise, to 
believe, to love ? Let us only look to an ascended 
Saviour, sending down the life-giving influence from 
above, as the purchase of his blood, the fruit of his 
intercession ; and our hope will be enlivened, our faith 
established, and the graces of the Spirit will abound 
to the glory of our God. 



155. Salvation is far from the wicked ; for they seek 
710 1 thy statutes. 

How striking the contrast ! — how awfully destitute 
the condition ! They have no one to consider their 
affliction—no one to deliver them— no one to plead 
their cause. Indeed, all the misery that an immortal 
soul is capable of enduring throughout eternity is 
included in this sentence—" Salvation is far from the 
wicked,'^' The full picture of it is drawn by our Lord 
himself—'^ The rich man died and was buried ; and in 
hell he lifted up his eyes, being in torments, and seeth 
Abraham afar off, and Lazarus in his bosom,^^^ The 
present enjoyment of salvation^' is *'far from the 
wicked.^' ''There is no peace, saith my God, to the 
wicked. "3 Their common employments are *'sin."^ 
Their ''sacrifice is an abomination.'^^ Their life is 
" without Christ, having no hope, and without God 
in the world." ^ But who can tell the curse of eter- 



1 Psalm Ixviii. 18. ^ L^^^g ^vi. 22, 23, 26. 
Proverbs xxi. 4. ^Ibid. xv.8. 



^ Isa. Ivii. 21. 
^ £ph. ii. 12. 



422 EXPOSITION OF PSALM CXIX. 

nity, with this salvation far from them?^^ To be 
eternally shut out from God — from heaven ! To be 
eternally shut in with the enemies of God, and the 
heirs of hell ! Fellow-christians — look from what ye 
have escaped — what ye were, when ye were some- 
times afar off"— what ye would have been now and 
for ever, had ye not ^' in Christ Jesus been made nigh 
by the blood of Christ.'^ i 

But whence is it, that the wicked^^ are in this 
inexpressibly awful condition? Is not ''salvation^' 
offered to them ? Are they shut out from hope, 
and sternly refused an interest in the covenant ? Oh ! 
no ; it is their own doing, or rather their own undoinge 
Would they but seek the ways of God, they might 
plead for deliverance ; yea, they might have a pre- 
vailing Advocate to plead their cause, and deliver 
them. But now salvation is far from them, because 

they are far from God's law,'^ It does not fly from 
them— but they fly from it. Every act is a stride of 
mind, more or less vigorous in departure from God, 
Nay — such is their contempt for God, that they 
will not even seek his statutes.^' They desire not 
the knowledge of his ways/' They " say to God — 
Depart from us.''^ Qod therefore will say to them — 
^* Depart from me." It is not then so much God 
that punishes them, as they that punish themselves. 
Their own sin— the necessity of the case — punishes 
them. They will not come to Christ, that they 
might have life:"^ *'so that they are without ex- 
cuse '' ^ — die they must. 

But who are ''the wicked?'' Alas! this is a 
melancholy question, as involving within its sphere 

1 Ephesians ii. 13, ^ Job xxi. 14. 

5 Matt. vii. 23 ; xxv. 41, John v. 40. 

^ Romans i, 20. 



VERSE 155. 



423 



so large a proportion of what passes for amiable, 
virtuous, and lovely, in the estimation of the world. 
Not to speak of those, whose character is broadly 
written upon their foreheads; it includes all that 
forget God," ^ however blameless their moral cha- 
racter, or their external Christian profession. It is 
determined upon infallible and immutable authority. 
It is the decree of our eternal Judge— " If any man 
have not the Spirit of Christ, he is none of his ; ^' 2 
and if none of his, then it follows in an unavoidable 
consequence, that salvation is far from him,'' 

Oh [ could we but persuade such of their awful 
state. Oh ! could we awake them from their death- 
like—deadly sleep — slumbering on the borders of 
eternity ! on the brink of ruin ! But they are impaled 
in their own self-esteem, or in the favourable com- 
parison drawn between themselves and many around 
them ; forgetting that the rule, by which they will be 
judged, is not the world's standard of moral rectitude, 
but the statutes of a holy, heart-searching God ; for- 
getting too, that all may be decency without, while 
all is corruption within. Let them bring their hearts 
to the test of an honest and prayerful scrutiny of the 
statutes of God ; and while they must confess them- 
selves guilty before God, a sense of danger would 
awaken the hearty cry for salvation, ^ which would 
not the7i ^' he far frora t'kem''"^ For ''the Lord is 
nigh unto all them that call upon him, to all that 
call upon him in truth. He will fulfil the desire 
of them that fear him ; he will also hear their cry, 
and will save them J' ^ 

O thou Almighty Spirit, whose power is alone able 



^ Psalm ix. 17. - Romans viii. 9. 

3 Acts xvi. 30. See Psalm Ixxxv. 9. 

Ibid. cxlv. 18, 19. 



424 



EXPOSITION OF PSALM CXIX. 



to turn the hearts of the disobedient to the wisdom 
of the just/* 1 raise up thy power and come among 
us;" ''rend the heavens and come down;"^ rend 
the hearts of sinners, of the ungodly, the moral, the 
naturally amiable, the self-righteous. Fill their faces 
with shame, that they may seek thy name, O Lord." ^ 

156. Great are thj tender mercies, 0 Lord; quicken 
me according to thy judg7nents. 

The Psalmist, when speaking of the wretched con- 
dition of " the wicked,^' is naturally led to adore the 
*' mercies of the Lord/' which had '* made him to 
differ." For indeed to this source alone must we trace 
the distinction between those who are quickened," 
and those who ''are dead in trespasses and sins."\ 
" God who is rich in mercy, for the great love 
wherewith he loved us, even when we were dead in 
sins, hath quickened us together with Christ ; by 
grace ye are saved. "^ 

And truly " great " indeed and " tender are the 
Lord^s mercies " — great " in their extent ; " tender 
in their exercise. " Great was that first purpose of 
" mercy, which set us apart for his glory. ^ " GreaV 
was that first display of " ??^ercy " when he looked 
upon us in his "time of iove,^' rescued us from 
Satan, sin, death, and hell, and drew us to himself.^ 
" Tender^' also is that continued stream of mercy, 
which follows us through every step of our wilder- 
ness journey; which compasses us about, abounds 
towards us, keeps us stedfast, or restores us when 
wandering, and will preserve us to the end. 



1 Luke i. 17. 

3 Psalm Ixxxiii. 16. 

5 Ibid, i, 4—6. 



^ Isaiah Ixiv, 1 . 
4 Eph. ii. 1, 4, 5. 
^ Ezekiel xvi. 6—8. 



VERSE 156. 



425 



Happy are we if we can join in this sweet acknow- 
ledgment — Great are thy tender mercies, 0 Lord^^ — 
But what poor returns have we made for this infinite 
love ! Surely the petition for quickening grace suits 
us well. This was the constant burden of David's 
prayer. For he was not like many professors, who 
arrive at an easy assurance of their interest in the 
gospel, and can maintain this assurance in all the 
carelessness of an idle and unfruitful life. No ; he 
was a believer of a very high standard ; he was de- 
sirous, not only of proving his title to the covenant 
blessings, but of living in their habitual enjoyment. 

Often as this petition has been brought before us 
in the course of this Psalm, it is too important ever 
to be passed over. Let us at this time use it for the 
purpose of individual self-inquiry. In what respects 
do I need quickening grace ? Are my views of sin, 
and especiall}^ of the sin of my own heart, slight 
and superficial ? Do they fail in producing humility, 
abasement, tenderness of conscience, circumspection 
of conduct? If it be so — Quicken me, 0 my God! 
Does ray apprehension of a Saviour's love serve to 
embitter sin to me ? to crucify sin in me, to warm 
and enliven my heart with love to him, and zeal in 
his service? If I am convicted of coldness to such 
a Saviour, and sluggishness in such a service, 1 need 
to pray — "0 Lord, quicken me!''* And how do I 
find it with regard to prayer itself? Are not my 
prayers general- unfrequent— wandering ? Is not ser- 
vice too often constrained, a forced duty, rather than 
a privilege and delight ?— 0 Lord, quicken me ! 

Such, and similar questions, will be helpful to the 
necessary duty of self-inspection, and v/ill stir up 
the prayer for quickening grace. The evil of a dead 
and drooping state must not be lightly thought of; 



426 EXPOSITION OF PSALM CXIX. 



for at such times the difference between the believer 
and the worldling, or at least between the believer 
and the formalist, is scarcely visible. O believer, you 
have great need to carry your complaint again and 
again unto the Lord — Quicken me— quicken me — 
according to thy judgments — a.ccordmg to those gra- 
cious promises, which are the method of thy proceed- 
ings, and the rule of thy dispensations of grace. You 
cannot be too earnest to welcome the breathings of 
the Spirit, or too cautious, that you resist not his 
Divine impression by your own indolence. When 
the Spirit quickens you with his influence, do you 
quicken him with your supplications— ^w;aA:e, 0 
north wind ; and come, thou south ; blow upon my 
gar den y that the spices thereof may flow out^ ^ Per- 
suade — entreat — constrain his stay. Enlivened by his 
energy, how happy, and in your own sphere how 
useful, a member of the Church of Christ you may be 
found ! Your soul will be invigorated — your graces 
strengthened — and your affections elevated in humble, 
cheerful steady dependence upon the Saviour,^ and 
in daily renewed devotedness to his service. The more 
the spiritual life is thus exercised unto godliness,'' 
the more delightfully will you realize the active ser- 
vice and everlasting praise, which will constitute the 
perfection of heavenly enjoyment. His servants 
shall serve him : and they shall see his face : and his 
name shall he in their foreheads,^* ^ 



157. Many are my persecutors and mine enemies ; yet 
do I not decline from thy testimonies, 

David's experience is common to all the servants 
of God, Many indeed are their persecutors and 
1 Cant. iv. 16, - Rev.xxii. S, 4. 



VERSE 157. 



427 



their enemies,'^ This is a solemn cost. Let those 
who are setting out in the Christian course count 
it well. From neglect of our Lord's rule of Scrip- 
tural calculation, 1 many have failed of enduring 
to the end." They seem to begin well; but they 
stop short, and turn back. They are zealous, but 
inconsiderate ; warm-hearted, but ignorant of them- 
selves, their work, and their resources. We would 
say therefore to all beginners, and especially to those 
of a sanguine temperament — Let your course be 
commenced with serious consideration, and jealous 
self-scrutiny. Beware of hasty determinations. See 
to it that your resources are drawn — not from your 
own resolutions, or from the sincerity and ardour 
of your love— but from the fulness that is treasured 
up in Jesus for your present distress. Feel every 
step of your way by the light of the sacred word. 
If you expect a life of steady and uniform consistency 
to command the esteem and respect of an ungodly 
world, you have forgotten both the word and the 
example of Him whom you profess to follow. The 
servant is not greater than his Lord. If they have 
persecuted me, they will also persecute you "2) — and 
you will soon be ready to exclaim — Many are my 
persecutors and mine enemies,''^ For if their hostility 
is not always active, it is not quelled or wearied 
out. The enmity is not dead, but sleepeth." If 
however, on the other hand, their unexpected sur- 
prisals and inveteracy should daunt you in the con- 
flict, you are again forgetting the word of support 
and encouragement in the most awful crisis — " My 
grace is sufficie7it for thee ; for my strength is made 
perfect in weakness,^^ ^ Thus the word of God will 



1 Luke xiv. 28—33. 



2 John XV. 20. 3 2 Cor. sii. 9. 



42B EXPOSITION OF PSALM CXIX. 



be the armour of righteousness on the right hand 
and on the left." 1 Presumption is cast down, self- 
confidence is humbled, and the trembling simplicity 
of dependence upon an Almighty arm is upheld and 
honoured. 

Count then upon the diflSculties that beset the 
heavenly path. You will never pluck the Rose of 
Sharon, if you are afraid of being pricked with the 
thorns which surround it. You will never reach the 
crown, if you flinch from the cross in the way to it. 
Oh ! think of the honour of bearing this cross. It is 
conformity to the Son of God. Let the mind be 
deeply imbued with the remembrance of his daily 
cross of suffering and reproach ; and we shall gladly 

go forth withou t the camp, bearing his reproach, — 
and even rejoicing, if we are counted worthy to 
suffer shame with him and for him. Indeed what 
love do we profess to bear him, if we will not take 
up a cross for him ? How can v/e be his followers 
without his cross ? ^ How can we be Christians, if we 
are not confessors of Christ before a world that despises ^ 
bis Gospel ? 

But a steady consistent profession is no matter of 
course. The crown is not easily won. — Many are 
otir persecutors and our enemies,^^ Persecution to the 
false professor is an occasion of apostacy ; ^ to the 
faithful servant of Christ, it is the trial of his faith,^ 
the source of his richest consolations,^ the guard of 
his profession,''^ and the strength of his perseverance.^ 
It drives him to his God. He casts himself upon his 
Saviour for immediate refuge and support ; and, in 

1 2 Cor. vi. 7. 2 Heb. xiii. 13. Acts v. 41. 

3 See Matt. xvi. 24. ^ Ibid. xiii. 20, 21. ^ 1 Peteri. 6, 7. 

6 Matt, V. 10—12. Acts xiii. 50—52. 1 Peter iv. 12, 16. 

^ Matt. X. 16. Phil.ii. 14—16. ^ Acts xx. 22—24. 



VERSE 157. 



429 



the exercise of his confidence, he can say—'* Yet do I 
not decline from thy testimonies,''^ Thus was the great 
Apostle — at the time when his persecutors were 
many,'^ and human he]p even from his friends had 
failed him, enabled to maintain an unshaken confi- 
dence in the service of his God. At my first 
answer" — he tells us—*' no man stood with me, but 
all men forsook me. Notwithstanding the Lord stood 
with me, and strengthened meJ^ ^ David himself often 
acknowledged the same principle of perseverance under 
similar circumstances of trial. ** Lord, how are tbey 
increased that trouble me ? Many are they that rise 
up against me. Many there be, which say of my 
soul, There is no help for him in God. — But, Thou, 0 
Lord, art a shield for me : my glory, and the lifter up 
of my head, 0 God the Lord, the strength of my 
salvation, thou hast covered my head in the day of 
battle:'^ 

But have we never taken a devious path in '* declin- 
ing from the Lord's testimonies,''^ to escape the ap- 
pointed cross? Do we never shrink from '* the voice 
of him that reproacheth and blasphemeth, by reason 
of the enemy and the avenger Can we always in 
the integrity of our heart appeal to an Omniscient 
God — All this is come upon us; yet have we not 
forgotten thee, neither have we dealt falsely in thy 
covenant : our heart is not turned back, neither have 
our steps declined from thy way ; though thou hast 
sore broken us in the place of dragons, and covered us 
with the shadow of death? This profession is not 
the foolish confidence of boasting ; but the fulfilment 
of the covenant promise—'* I will put my fear in 
their hearts, and they shall not depart from me." ^ 

1 2 Tim. iv. 16, 17. - Psalm iii. 1—3; cxl. 7. 

3 Ibid. xliv. 16—19. ^ Jer. xxxii.40. 



430 EXPOSITION OF PSALM CXIX. 

So beautifully does the promise of perseverance con- 
nect itself with the duty of persevering ! And so 
clearly in this, as in every other way, does the wrath 
of man" (howbeit he meaneth not so, neither doth 
his heart think so praise God ! ^ How glorious 
is the display of the power of his grace, in the con- 
stancy of his people ! like the rocks in the ocean, 
immoveable amidst the fury of the waves ; like the 
trees of the forest — rooted and stablished " by every 
shaking of the tempest ! Must not the world, in 
witnessing the total defeat of their enmity against the 
Lord's people (or rather its eventual results in their 
increased prosperity), be constrained to confess to the 
honour of God — Surely there is no enchantment 
against Jacob, neither is there any divination against 
Israel : according to this time it shall be said of Jacob 
and of Israel — What hath God wrought ! " - 

158. / beheld the transgressors, and was grieved ; 
because they kept not thy word. 

We shall not tire in listening to this repeated ex- 
pression ^ of the Psalmist's tenderness for the honour 
of God. Xo trouble from his many persecutors and 
enemies " came so neat his heart as the sight of the 
dishonour and contempt of God's word. The glory 
of God was dearer to him than life. Oh ; that every 
recollection of this tried servant of God might deepen 
this mark of the Lord's peculiar acceptance upon our 
too cold and indifferent hearts ! ^ Our joys and sor- 
rows are the pulse of our spiritual state. A fellow- 
ship with the joys of the angels of God over repenting 

^ Compare Isaiah x. 7, with Psalm Ixxvi. 10. 
^ Numb, xxiii. 23. ^ Comp. Verses 53, 136. 

■* See Ezekiel ix. 4 — 6. 



VERSE 158. 



431 



sinners ^ will be accompanied with bitterness of godly 
sorrow over the hardness and impenitency of those 
who keep not the ivord of God,'' 

But even here we need much and earnest prayer 
in order to obtain a clear and well-digested acquaint- 
ance with the real springs and motives of our conduct 
and profession. Sin is so subtle in its nature and 
workings, that it insinuates itself into our holiest 
desires, and often so far interweaves itself into the 
graces of the Spirit, as greatly to mar their beauty, 
and obstruct their operations. How often is zeal for 
the honour of God mingled with the unhallowed fire 
of our own spirit ! ^ True zeal is indeed a precious 
fruit of the Spirit, whose other name is love — active, 
self-denying, compassionate love for sinners, * Lei me 
never fancy I have zeal* — said a Christian of a very 
high order — ' till my heart overflows with love to 
every man living,'^ If then we are really under the 
influence of holy zeal and love, we shall lose no 
opportunity of active exertions on behalf of wretched 

transgressors and the limits of our zeal will be 
only the limits of a fallen world. Especially within 
our own sphere will labour and pains be employed 
to stem the tide of unrighteousness — saying unto 
the fools — Deal not foolishly-— How long, ye simple 
ones, will ye love simplicity ? Turn ye, turn ye, why 
will ye die ? ^ 

But the fervency of zeal will express itself in some- 
thing more difficult than personal service. We can 
often v/arn transgressors, and labour in their cause, 
when we are sinfully backward in sending up sighs 
and cries on their behalf ; and in presenting these poor 

^ Luke XV. 10. 
2 See Lukeix. 54, 55. 3 Martyn's Life, p. 192. 

^ Psalm Ixxv. 4. Proverbs i. 22. Ezekiel xxxiii. 11. 



432 



EXPOSITION OF PSALM CXIX. 



lepers by faith to that great and good Physician, 
whose power present to heal has been so abun- 
dantly manifested. This is indeed zeal of rare attain- 
ment through our own unbelief ; but it biings its own 
rich blessing to the soul ; because it is the zeal and 
the mind of the compassionate Jesus ; who — though 
he looked round on sinners with anger, being grieved 
for the hardness of their hearts — did not forget to 
plead on their behalf—'' Father, forgive them; for 
they know not what they do,'' ^ It was the zeal and 
love of him — who so identified his Father's interest 
with his own, that he endured the reproaches cast upon 
him in his bosom. ^ And should not the members feel, 
when the Head is wounded ? Should not we consider 
every dishonour done to Jesus as a shaft piercing our 
own breast ? Can we bear to behold'^ all around 
us united in a conspiracy against the honour, and — if 
it were possible— against the life, of our dearest friend 
and benefactor, and not be painfully grieved?'^ ^ 
Yet genuine *' g^i^f^^ must begin with our own hearts 
— '* all of us mourning, every one for his iniquity."^ 
The wickedness of others will stir up the conviction 
within our own consciences — '' I do remember my 
faults this day." 7 And when once we begin the 
enumeration, where shall we end? '' Who can under- 
stand his errors ! Cleanse thou me from secret faults 
'* Enter not into judgment with thy servant, 0 Lord,^^^ 

^ Luke V. 17. ^ Mark iii. 5. ^ Luke xxiii. 34. 

Psalm Ixix. 9, 20. with Romans xv. 3. 
5 Celerinus in Cyprian's Epistles, acquaints a friend with his 
great grief for the apostacy of a woman through fear of persecu- 
tion ; which afflicted him so much, that at the feast of Easter 
(the Queen of feasts in the primitive church) he wept night and 
day, and resolved never to know a moment's delight, till through 
the mercy of God she should be recovered. 

° Ezekielvii. 16. ' Genesis xli. 9. 

^ Psalm xix. 12 ; cxliii. 2. 



VERSE 159, 



433 



159. Consider how I love thy precepts: quickeyi me, 
0 Lord, according to thy loving-kindness. 

Love for the precepts^^—^uoh. as is delineated 
throughout this Psalm— is a distinguishing character- 
istic of a child of God. The transgressors^^ neither 
love the precepts'' nor desire quickening'' grace 
to keep them. Not that they are grievous in 
themselves, but only too strict, too humbling for 
the unrenewed, proud worldly heart. ^ Love therefore 
to them — not being the growth of the natural man — 
must be a plant which our heavenly Father hath 
planted" — a witness of the spirit of adoption, and an 
encouragement to approach to God with filial con- 
fidence. And how encouraging to the timid Christian 
is the recollection of the Lord's readiness to consider 
how he loves his precepts ! " Thus did he consider '^ 
Abraham — / know Abraham, that he will command 
his children and his household after him, and they 
shall keep the way of the Lord, that the Lord may 
bring upon Abraham that which he hath spoken of 
him."^ Thus also did he challenge the accuser 
of the brethren,-' respecting his servant Job — Hast 
thou considered my servant Job, that there is none like 
him in the earth, a perfect and upright man, one that 
feareth God, and escheweth evil ? " ^ 

But while believers may enjoy the full confidence 
of the Lord's consideration of them as loving his 
precepts" — the consciousness of the imperfection and 
scanty measure of their love will always prevent them 
from urging it as the ground of their acceptance^ 
Christian ! you know not— or at least you allow 

1 1 John V. 3. 2 Comp. Jer. vi. 10. 

8 Gen. xviii. 19. ^ Job i, 8. 

U 



434 



EXPOSITION OF PSALM CXIX. 



not— the proud boast — God, I thank thee, that lam 
not as other men are.'^ ^ No rather — your constant 
cry to the end is^ — Quicken me"— Your plea is not 
merit — but mercy — according to thy loviiig kindness, 
You know you do not deserve to be helped, because 
you love the 'precepts but you desire and trust to 
be helped, because of the free loving -kindness of 
your God, And what must be the kindness — the 
loving -kindness of a God of infinite love ! Only do 
not sit still, and wait for the breezes of his love. 
Rather call to the north wind to awake, and to the 
south wind to blow/^^ to fill your sails, and urge 
you on. You can say indeed, that God — his word, 
his works, his perfections, his holiness; Jesus— his 
pity, his love, his grace — is your delight, your chief 
delight ; yet how infinitely is it below the scriptural 
standard of privilege, attainment, and expectation ! 

Under the painful influence of straitened desires 
and heartless affections, how refreshing is it to mark 
the springs of life flowing from the loving -kindness 
of the Lord! " Blessed Jesus ! we plead thy promise 
to be filled,^ We have life from thee ; but give it us 
''more abundantly "^—d.^ much as these houses of 
clay— as much as these earthen vessels— can contain. 
Our taste of thy love, and our knowledge of its un- 
bounded fulness — encourages our plea to ask thee still 
for more. — Quicken us according to thy loving-kind- 
ness,^'^ ' Often as the Psalmist had repeated his prayer 
for quickening grace,^ it was not a vain repetition,"" ^ 
or an empty sound. Each time was it enlivened with 
faith, feeling of necessity, and ardent affection; and 

. 1 Luke xviii. 11. ^ Cant. iv. 16, 

3 Matthew v. 6. ^ John x. 10. 

^ Nine times is this petition urged, verses 25, 37, 40, 86, 107 , 
149, 154, 156, 159. Comp. Matt. vi. 7. 



VERSE 160. 



435 



if, in the consciousness of our weakness and coldness 
of heart, we should offer it an hundred times a day in 
this spirit, it would never fail of acceptanee. 

160. Thy word is true from the beginning ; and every 
one of thy righteous judgments endureth for 
ever. 

The ** loving kindness and the truth of God^^ were 
two heavenly notes, on which the sweet Psalmist of 
Israel" loved to dwell ; ^ his loving -kindness'^ in 
giving, and his truth in fulfilling^ — his gracious 
promises. Indeed the displays of his truth— whether 
to his Church collectively, or to his people indivi- 
dually — have always been every way worthy of him- 
self. Often has his word seemed on the eve of being 
falsified, clearly with the design of a brighter and 
more striking display of its faithfulness. The very 
night previous to the close of the four hundred and 
thirty years, Israel v/as to all human appearances, as 
far from deliverance as at any former period. But 
^'the vision was for an appointed time : ^ nothing 
could hasten, nothing could delay it ; iov ^' it came to 
pass at the end of the four hundred and thirty years, 
even the self same day it came to pass, that all the 
hosts of the Lord went out from the land of Egypt.'' ^ 
At a subsequent period of their history, the family 
of David appeared upon the point of extinction, and 
as if the promise of God would fall to the ground : 

^ See his character described — Good and upright is the Lord," 
Psalm XXV. 8 — and mark these perfections pleaded in their com- 
bined connexion with his purposes of grace — "Thou wilt perform 
the truth to Jacob, and the mercy to Abraham" — "inercy" in the 
original grant — truth in the subsequent ratification and perform- 
ance. Mic. vii. 20. Compare Luke i. 72, 73. 

- Hab. ii. 3. ^ Exodus xii. 41. 

U 2 



436 



EXPOSITION OF PSALM CXIX. 



but to exhibit the word of God^ as true from the 
beginning a providential, and almost a miraculous, 
interference was manifested. When Athaliah destroyed 
all the seed-royal of the house of Judah, Joash was 
stolen away, put under a nurse, hid from Athaliah 
in the house of the Lord six years, and in God's 
appointed time brought forth to the people, as the 
fulfilment of the express promise of God — Behold 
the king's son shall reign, as the Lord hath said of the 
sons of David, ''^ ^ Whoso is wise, and will observe 
these things, even they shall understand the loving- 
kindness of the Lord." 2 

And thus is it in the experience of his own people. 
Not one of them will be found, who, though tempted 
in seasons of despondency to charge God foolishly,"^ 
has not afterwards, in some unexpected deliverance, 
been led to set to his seal — Thy word is true from 
the beginning,^'' The Lord shall judge his people, 
and repent himself for his servants, when he seeth 
that their power is gone, and there is none shut up or 
left,''' ^ And how do these recollections put to shame 
the suggestions of unbelief, and strengthen our con- 
fidence in the prospect, or even in the present en- 
durance, of " manifold temptations ! 

The full acknowledgment of the truths of God*s 
word is the ground of all our peace and comfort — 
upon the simple declaration of God received by faith, 
we have an open and free access to the Saviour of 
sinners ; we stand before God self-condemned ; and 
yet believe that there is no condemnation;"^ we 
have *Hhe Spirit bearing witness" to and with our 

^ Comp. 2 Sam. vii. 16. ^ Chron. xxii. 10 — 12; xxiii. 3, 

3 Psalm cvii. 43. 4 Job i. 22. 

^ Deut. xxxii. 36. Compare 2 Kings xiv. 26, 27. 
^ Rom. iii. 1. 



VERSE 160. 



437 



spirits/'^ that this God is our God, for ever and 
ever'' — unto death — in death — and through eternity. 
In this simplicity of rest upon the testimony of God, 
we go to our God, like Abraham, in sensible hope- 
lessness, but in assured confidence, strong in faith, 
giving glory to God.''^ 

Many however feel it hard to acknowledge the truth 
of God's word. They have been used to indulge the 
pride of their own reasonings, and they scarcely know 
how to read the book of God without cavilling. If 
they believe while it is in their hands, their confidence 
continually wavers, and they are not ready or prepared 
to give a reason of their faith. Satan has doubtless 
much power to hinder the establishment of their faith. 
Let them not venture into conflict with him with 
armour that they have not proved. Let them pray 
for a teachable simplicity of faith, by which they may 
receive the Divine testimony — not asking — ^* What 
thinkest thou — but How readest thou ? '^ In this 
spirit — the further they advance, the clearer will be 
their light, and the more assured their faith ; and if at 
any time they should be again tossed with the 
tempest, they will look to him, who stilleth the storm, 
and there shall be a great calmJ^ ^ Confidence 
simply built upon the word of God will endure the 
storm of earth and hell. 

Yet it is possible to have an outward conviction 
of the truth of the word, sufficient to confute the 
infidel or the sceptic ; and to be utterly ignorant of the 
experimental comfort of its truth. But to find, that 
*^it is all true" (as the vv^oman of Samaria found of 
the doctrine of Christ^) — because it answers to our 
convictions, our wants, and our feelings — to know 



1 Rom. iii. 16, 
3 Mark iv. 39. 



- Ibid. iv. 19, 20. 

^ John iv. 29. 



438 EXPOSITION OF PSALM CXIX. 

that the promises are true, because they have been 
fulfilled in us — this is tasting, feeling, handling — 
this is indeed blessedness— this makes the word un- 
speakably precious to us — a treasure to be desired." ^ 
To have the witness in our own experience, that 
''we have not followed cunningly-devised fables;^' 
but that it is ''a faithful saying, and worthy of 
all acceptation, that Christ Jesus came into the 
world to save sinners ^ — this indeed is '' life from 
the dead." Oh! how should we seek to attain this 
experimental perception of the truth of God's word! 
The Israelites were not satisfied with inquiring re- 
specting the manna — ''What is this?"^ — or with 
discovering that it had descended from heaven ; but 
they gathered it each for himself, and fed upon it as 
their daily bread. Nor will it be of any avail to us 
to prove beyond contradiction, and to acknowledge 
with the fullest assurance, the truth of God's word, 
unless we thus embrace it, and live upon it as our 
heavenly portion. It is faith alone that can give this 
spiritual apprehension — " He that believeth hath the 
witness in himself — But if the word be the truth 
of God ''from the beginning,'^ it must be eternal 
truth in its character and its results— like its Great 
Author, in every particular — '* enduring for ever,^^ — 
" For ever, 0 Lord, thy word is settled in heave^i, 
Thy faithfulness is unto all generations,'''^ 

Lord ! give unto us that " precious faith,'' which 
makes the acknowledgment of the " truth of thy word 
from the beginning,'' and its " endurance for ever.'^ 
the spring of continual life and consolation to our 
souls. 



^ Prov. xxi, 20. ^ 1 Timothy i. 15. 

2 Exodus xvi. 15, margin. 1 John v. 10. 

^ Verses 89, 90. 



VERSE 161. 



439 



PART XXI. 

161. Princes have persecuted rue without a cause but 
my heart standeth in awe of thy word. 

Such was David's unjust treatment from the hands 
^di\i\ ^ —persecuted only from envy at his superior 
excellence ; ^ provoked by repeated and unmerited 
aggravations ; and only restrained from unlawful vio- 
lence by his heart standing in awe of God^s word ! 

The Lord forbid " — said he on one of these occa- 
sions — that I should do this thing unto my master, 
the Lord^s anointed, to stretch forth my hand against 
him, seeing he is the anointed of the Lord,'' ^ This 
godly fear has always marked the people of God. 
Witness Joseph^ — Moses ^ — Xehemiah,^ — and the 
Jews''— and the three Babylonish captives.^ Josiah 
also obtained a special mark of acceptance. 9 For 
the man that trembleth at God's word,'' whether he 
be found on the throne or on the dunghill, is the 
man, to whom the Lord will look.'^^^ And cer- 
tainly under such circumstances as David^s — where 
the wrath of princes and the v/rath of God are 
weighed against each other— who can doubt, but that 
it is better to incur the persecution of men by a 
decided adherence to the word of God, than the v/rath 
of God, by declining from it ? 

1 Verse 23. 

2 1 Sam. xviii. 8, 28, 29. Corap. Dan. vi. 4, 5. Prov. xxvii. 4. 

3 I Sam. xxiv. 6. Genesis xxxix. 9. 
^ Hebrew xi. 27. ^ Nehemiah v. 15. 

7 Ezra ix. 4 ; x. 3. 8 Daniel iii. 16—18. 

9 2 Chron. xxxiv. 26, 27. ^'^ Isaiah Ixvi. 2. 



440 EXPOSITION OF PSALM CXIX. 

Our Saviour, knowing what was in man/^ had 
clearly warned and armed his disciples against these 
diflSculties. When they bring you into the syna- 
gogues, and unto magistrates and powers, take ye no 
thought how or what thing ye shall answer, or what 
ye shall say. For the Holy Ghost shall teach you in 
the same hour what ye ought to say."^ The trial at 
the first onset proved too hard for them : Peter's 

heart stood in awe^^ of the '^persecuting jprinceSy^ 
and in a moment of temptation he disowned his 
master; 2 but when the Spirit of power, was 
poured from on high, such was the holy aioe^'^ in 
which himself and his companions stood of God^s 
word,'^ that they declared in the face of the whole 
council — '* Whether it be right in the sight of God to 
hearken unto you more than unto God, judge ye. 
We ought to obey God rather than men." ^ * I fear 
God ' — Colonel Gardner used to say, — ' and I have 
none else to fear.' 

Indeed the spirit of adoption — the Christian's dis- 
tinguishing character and privilege— produces an awe 
of God— a dread of sinning against the tenderest 
Father, of grieving the dearest Friend. And this awe 
of God will naturally extend to his word : so that we 
shall be more tenderly afraid of disregarding its dic- 
tates, than the most faithful subject of breaking the 
law of his beloved Sovereign. There is nothing slav- 
ish or legal in this fear. It belongs equally to the 
freedom and the holiness, of the Gospel. It is 
the very soul of religion ; the best preservative of 
our joys and privileges, and the best evidence of 
their Scriptural character. We shall find with David 
this principle of special service in times of persecu- 

1 Luke xii, 1 1, 12. 2 ]y[att. xxvi. 69—75. 

3 2 Tim. i. 7. ^ Acts iv. 19 ; v. 29, 



VERSE 16-2* 



441 



tion — to make us proof alike against the richest allure- 
ments, or the most powerful reproach of men, to go 
beyond the word of the Lord to do less or 
more/'^ 

But what must be the state of that heart, where the 
word of the great God— the Creator and Judge of the 
earth— fails to command reverence ! Could the sinner 
hear a voice from heaven, addressed distinctly to him- 
self, we can hardly conceive of obstinacy or infatua- 
tion bold enough to reject it : yet we have a more 
sure word, whereunto we do well that we take heed ; - 
to receive it with silent awe, to bow before it with the 
most unlimited subjection, and to yield ourselves 
entirely to its holy influence. Let us then cherish an 

awe of this word ; and beware of receiving it as a 
common book ; as the word of man," and not, as it 
is in truth, the word of God/'^ jf ^Jq^s not stand 
infinitely higher in our estimation than all — eve7i the 
5^5^— books of man, we have no just perception of its 
value, nor can we expect any communication of its 
treasures to our hearts. The holiness of God is 
stamped upon its every sentence.^ Let us cultivate the 
spirit of Cornelius and his company in our regard 
for its important message — Now therefore are we 

1 Numb. xxii. 18. ^ 2 Peter i. 19. 3 1 Thess. ii. 13, 
The Jews' frontispiece to their great Bible is Jacob's expres- 
sion of fear and astonishment upon his vision of God at Bethel — 
*' How dreadful is this place ! This is none other but the house 
of God, and this is the gate of heaven!" ' So ought we,'— as 
Dr. Owen remarks upon this — ' to look upon the word with a 
holy awe and reverence of the presence of God in it.' 

* I would advise you all, that come to the reading or hearing 
of tl:iis book, which is the word of God, the most precious jewel, 
and most holy relict that remaineth upon earth, that ye bring with 
you the fear of God, and that ye do it with all due reverence, and 
use your knowledge thereof, not to vain glory of frivolous dispu- 
tation, but to the honour of God, increase of virtue, and edifica- 
tion both of yourselves and others.' Cranmer's Judgment of 
Scripture, p. 20. 

U 5 



442 EXPOSITION OF PSALM CXIX. 



all here present before God, to hear all things that are 
commanded thee of God/' ^ 

162. I rejoice at thy word, as oiie that Jindeth great 
spoil. 

The awe " in which we should stand of God's 
word,^^ so far from hindering our delight in it, is, as we 
have just hinted, the most suitable preparation for its 
most happy enjoyment. In receiving every word of 
it as the condescending message from him, before 
whom angels veil their faces, we shall be led to 

rejoice at it, as those that find great spoil,^^ Often 
had David found great spoiV as the fruit of his 
victories ; 2 but greater joy had he never found in his 
richest spoil, than he had now discovered in the word 
of God. By this figure the joy of the world at the 
advent of Christ is illustrated — They joy before 
thee — as men rejoice, lohen they divide the spoil,* ^ ^ 
The expression therefore was evidently intended to 
convey no common degree of delight. If then the 
saints of old could so largely enrich their souls from 
their scanty portion of the word ; can we, who are 
favoured with the entire revelation of God, forbear to 
acknovv^ledge — the lines are fallen unto us in pleasant 
places ; yea, we have a goodly heritage ? " 

This expressive image may remind us, that the spoils 
of this precious word are not to be gained without con- 
flict: Here the kingdom of heaven su{fereth vio- 

' Acts X. 33. On this particular a hint from a heathen may 
not be unworthy of our remark. " Ehud said to Eglon, I have 
a message from God unto thee. And he arose out of hhseat."'' 
Judges iii. 20. 

2 At Ziglag— 1 Sam. xxx. 19, 26—31. From the children of 
Ammon, 2 Sam. xii. 30. 

^ Isaiah ix. 3. ^ Psalm xvi. 6, 



VERSE 162. 



443 



lence." Our natural taste and temper revolts from 
the word. Our indolence indisposes for the necessary 
habitual effort of prayer, self-denial, and faith. But 
still the violent do take the kingdom by force. ^ 
No pains are lost — no struggle is ineffectual. The 

good soldier of Jesus Christ is abundantly re- 
compensed for the endurance of his hardness." He 
divides great spoil, as the fruit of his persevering 
conflict, and he rejoices in it. Sometimes indeed (as 
in the Syrian camp 2) we find the spoil unexpectedly. 
Sometimes we see the riches and treasures contained 
in a passage or doctrine, long before we can make it 
our own. And when we gird ourselves to the conflict, 
paralyzed by the weakness of our spiritual percep- 
tions and the power of unbelief; many a prayer, 
and many a sigh is sent up for Divine aid, before 
we are crowned with victory, and as the fruit of 
our conquest, joyfully appropriate the word to our 
present need and distress. 

It is evident however, that from a cursory, super- 
ficial reading of the word of God, no such fruit can 
be anticipated. When therefore the flesh or the world 
have deadened our delight in the word of God, and 
taken from us this great spoil,^' should we not a.rm 
ourselves for a repossession of it ? Should we be un- 
affected by our loss ? Oh, then, since there are such 
treasures found and enjoyed in this field of conflict, 
let us not lose our interest in them by the indulgence 
of presumption, heartlessness, or despondency. Be- 
fore we attempt to read, let us put up an earnest 
prayer, under the sense of utter helplessness to per- 
form one spiritual act, for the powerful help and 
Almighty teaching of the Spirit of God. Then we 



1 Matt. xi. 12. 



" 2 Kings vii. 8. 



444 EXPOSITION OF PSALM CXIX. 

shall persevere with unconquerable and unwearied 
vigour, and not fail to share in the blessed spoil of 
victory, views of a Saviour's dying love — an interest 
in the precious blessings of the cross— grea^ spoiV — 
" unsearchable riches." ^ 

163. / hate and abhor lying ; but thy law do I love. 

We can neither stand in avje of God^s word,'' 
nor ^' rejoice at it,^^ unless we abhor all the contrary 
ways of our own hearts and of the world. And here 
lies the spiritual conflict. For so opposed are our 
natural aflfections to the character and will of God, 
that we love what God hates, and we hate what God 
loves. Our new principle and bias, however, as 
directly falls in with the dictates of God's law, as 
before we had revolted from it. Lying is now 

hated and abhorred^^ as contrary to a God of 
truth; and the law^^ is now loved^' as the re- 
flection of his image, and the manifestation of his will. 
David had before prayed to have lying ways re- 
moved from him,^ and a love for the law of God 
imparted. 2 His utter detestation shews, that these 
ways had been removed, and a renewed inclination to 
the law given to him. 

To have avoided lying and to have practised 

the law, might have been sufficient for the regulation of 

his outward conduct. But his was the religion of the 

heart— not meant only to controul his actions ; but to 

renew his habits, motions, tempers, and taste. It was 

not therefore enough for him to refrain from lying 

or even to manifest a disinclination to z^~he must 

*^ hate and abhor '' ^ it. Nor was external conformity 

1 Eph. iii. 8. ^ See Verse 29. 

s Under this hated and abhorred lying " he intended to include 
— not only those more or less direct deviations from truth, of 



VERSE 163. 



445 



or even a general interest in the law, his standard ; he 
must ''love'' and delight in it. If sin was counted 
common, fashionable, venial, profitable, or pleasant; 
if reproach and contempt were cast upon the law of 
God — this stopped him not. Every sin— if it was 
only a hair's breath deviation from the rule — was in 
his eyes hateful, defiling, damning. He would '' resist 
unto blood, striving against it.'^ ^ Every act, desire, 
and habit of conformity, with whatever shame it might 
be attended, was his joy and delight. Such— Chris- 
tian— should be our standard. Lord! humble us in 
the daily sense of deviation and defect. Vouchsafe 
to us larger desires, advancing conformity to thy , 
perfect rule. 

Well had it been for Eve and for her children, had 
she turned from the tempters lie with this strong 
determination.- But — '' Ye shall not surely die^^ — 
has from that fatal moment been a most eiFectual 
instrument in captivating unwary souls. So plausible 
is it in itself, so agreeable to our natural desires and 
inclinations, that it is readily cherished, even where 
the first contact with temptation assures the wretched 
victims, that its '' deceit is falsehood,^' But they do 
not " hate and abhor it ; " they do not flee from it, as 
a concern for the honour of God and their ovv^n safety 
w^ould lead them ; and therefore justly are they 
'' given up to believe it," ^ as the fruit of their delu- 
sion, and the punishment of their unfaithfulness. Oh! 
if we are ever tempted by the flattery and allurements 
, of the world, let us only mark the opposition of their 
standard, taste, maxims, and pursuits to the truth of 

which he had himself been guilty (with Abimelech i Sam. xxi, 2. 
— twice with Achish, 1 Sam. xxi. 13 ; xxvii. 10.) but, as we before 
remarked, whatever in any shape, or form, or degree is incon- 
sistent with the truth of God. Compare on verse 29. 

1 Heb. xii. 4. • Gen. iii. 4— 6. s 2Thess.ii. 11. 



446 



EXPOSITION OF PSALM CXIX. 



God, and we shall probably turn away with hatred ; 
and abhorrence. 

The overseers of the purchased flock ^ of 
Christ — yea, all who earnestly contend for the 
faith, which was once delivered unto the saints 
will anxiously watch any deterioration of doctrine 
or principle — any deviation from the simplicity of 
the gospel, and brand it as a lie. I have not 
written unto you" — said the venerable Apostle — 
" because ye know not the truth, but because ye knoio 
it, and that no lie is of the truth. Who is a liar, 
but he that denieth that Jesus is the Christ ? " ^ And 
how will the Christian instantly abhor the licentious 
abuse of the doctrines of grace as the suggestion of 
the Father of lies ! — What shall we say then ? 
Shall we continue in sin, that grace may abound ? 
God forbid r' 

After all however— it is very important to take 
this verse as expressing an abhorrence of the literal 
sin of lying in all its forms. A lie is so gross a sin, 
that Christians are perhaps disposed to spiritualize 
this expression, rather than to analyze some of the 
plausible shapes, in which the sin may be detected in 
their own profession. Exaggeration — a false gloss — a 
slight deviation (hardly perceptible) from the straight 
course — excuses for faults made to one another, which 
we dared not make to God — want of accuraxiy in 
relating what we hear — all these are forms of lying 
to be shunned, hated and abhorred by the man, who 
is really walking in the light, and having fellowship 
with God,"^ as much as the more palpable falsehoods, 
with which the world abounds, which it excuses, and 
even boasts of. 



1 Acts XX. 28. 2 jmie 3, 

^ Rom. vi. 1, 2. 



3 1 Johnii. 21, 22. 
^ 1 John i. 5 — 7. 



VERSE 164. 



447 



Believer ! would you have your hatred and abhor- 
rence of every kind of lying yet further deepened ? 
Would you summon every passion of the soul — \n- 
di2:natiou, vehement desire, zeal, revenge *' ^ — against 
it? Then learn to abhor ^' it, not only as your 
enemy, but as God's.- Pray that the arrow of convic- 
tion may be dipped in the blood of Christ ; and then, 
however deep and painful be the wound, it cannot be 
mortal. Mortal indeed it will be to the sin, but 
healmg to the soul. Pray that your sorrow for sin 
may be soothed by a sense of reconciliation; for 
never will your hatred of it be so perfect, as when 
you feel yourself sheltered from its everlasting curse. ^ 
To lie before your Saviour as one of his redeemed 
people, and to wash his feet with your tears of con- 
trition, will be your highest and happiest privilege 
on this side heaven. In this spirit and daily posture 
you will most clearly manifest the inseparable con- 
nexion of a iiatred of lying vanities and lying ways 
with a love for the law of God, 



164. Seven times a-day do I praise thee^ because of 
thy righteous judg ments, 

David had just spoken of his fear, joy, hatred, 
and love. He now speaks of the expression of his 
love in praise. And indeed it is the mixture of 
praise with prayer, that it makes this psalm so com= 
plete an exhibition of Christian experience. Early 
and late, and habitually throughout the day, have v/e 
seen this man of God give himself to prayer.^^ 
And here, it appears, that his " spirit of suppli- 

' 2 Cor.vii. 11. ^ Comp. Psalm cxxxix. 21, 22. 
3 Compare Ezekiel xvi. 63; xxxvi. 31 ; xx. 43. 
^ See on Verses 147, 148. 



448 EXPOSITION OF PSALM CXIX. 

cation," in strict conformity with the Apostolical 
rule, was invariably mingled ^^ivith thanksgiving.'' 
— Seven times ^ a-day do I praise thee. If we feel 
it good for us to draw near to God,^^ ^ it will be 
as needless to define the frequency of our praises, 
as to prescribe a limitation to our visits to a beloved 
friend, to whom our obligations were daily increasing. 
Love is an excellent casuist, and will answer all the 
multiplied scruples, which entangle those who serve 
the Lord only by constraint. Young Christians in- 
deed may sometimes unwarily bring themselves into 
bondage," in forcing their consciences to a fre- 
quency of set times for duty, which may entrench 
either upon the circumstances of the outward man, 
or the weakness of the inward man. Though we 
must not measure our rule of service by our indolence, 
yet it should be accommodated to those legitimate 
daily engagements, which, when done as to the 
Lord,^' ^ form as real and necessary a part of our 
religion, as the more spiritual sacrifices of prayer and 
praise. If any particular time (beyond the Sabbath, 
and the morning and evening sacrifice'*) is ob- 
served, because it is the time — however wearied our 
spirits may he, or however the occasion may interfere 
with immediate duty ; we have forgotten the v/eighty 
instruction of one well-qualified to speak—'* Bodily 
exercise profiteth little ; ^ and we must '* go and learn 
what that meaneth — / will have mercy and not 
sacrifice ^ Growth in grace will however bring 
with it an habitual relish for spiritual intercourse with 
God, and will enable the young Christian to bring the 

^ Compare Philippians iv. 6. 
^ Seven times— that is — continually. Proverbs xxiv. 16. 
3 Psalm Ixxiii. 28. Col. iii. 23. Ephes. vi. 7. 

1 Tim. iv. 8. ^ Hos. vi. 6, with Matt. ix. 13 ; xii. 7. 



VERSE 164. 



449 



spirit of this intercourse into the general mould of 
his profession : and thus will each duty of the day 
find its proper place. As his views become more 
solid and settled, his services will become more free, 
and his obedience more evangelical. 

But the formalist — considering seven times a-day 
to be an infringement of the sacred canon — Be not 
righteous overmuch^'* — prays his customary service 
twice a-day. He says his prayers, and he says his 
praises too, and his conscience slumbers again. And 
alas! there are times of slumber with the Christian, 
when he little differs from him. Oh ! let us be 
alarmed at every symptom of such a state, and find 
no rest to our spirit,^^ until we have regained some 
measure of this frame of hearty and overflowing 
praise. If there be a heavenly nature, there must be 
a heavenly work. Tongue and heart should be set 
on fire by love. Thus we will go to our work — what- 
ever it may be — and sing at it. 

But the Christian sometimes feels that he has no 
heart, and he almost fears, no right to praise. He 
has no sensible token of love to call him forth : and 
therefore he suffers his harp to hang upon the 
willows ; " nor does he care to take it down, even 
to ''sing one of the Lord's songs in this strange 
land." 2 Let him remember that the service of praise 
is the most successful means of resistance to the 
despondency of unbelief. Many have found with 
Bunyan — ' When I believe and sing, my doubting 
ceases.' Often has the act or even the attempt to 
praise overcome dulness in prayer. Endeavour, there- 
fore, to bring to mind some of your spiritual or even 
temporal mercies. Or, if recollection fails you, open 

1 Eccles. vii. 16. 2 Psalm cxxxvii, 2, 4. 

i 



450 



EXPOSITION OF PSALM CXIX. 



your Bible ; turn to some subject of praise, such as 
the song of the Angels at the birth of our Saviour,^ 
or the song of the Redeemed to the honour of the 
Lamb.^ Have you no part or interest in it ? Do 
you not need the Saviour ? Can you be happy 
without him? Then enquire, and feel, and try, 
whether you cannot give ^'thanks unto God for his 
unspeakable gift.'' ^ Perad venture your notes may 
rise into praise, and in the excitement of praise, prayer 
will again mingle itself with its wonted enjoyment. 
It is no less your folly than your sin to yield to that 
continual depression, which unfits you for the exercise 
of your duties and your privileges. How fully do 
our Liturgical services provide assistance to elevate 
and to sustain the elevation of the soul heavenwards ! 
Language better adapted for strengthening the feeble 
aspiration of the soul will not readily be found ; con- 
secrated as it is in the remembrance of its acceptable 
use by a throng of the Lord's favoured people during 
successive generations, now united to the general as« 
sembly above, and worshipping with everlasting ac» 
ceptance " before the throne of God and the Lamb.'' 

The Lord's righteous judgments*' — his decrees and 
declarations respecting his Church—were the main sub- 
ject of the Psalmist's praise. They occupied his 

midnight," ^ as well as his daily song; and often 
since have they called forth the expression of adoring 
thankfulness — 0 Lord, thou art my God'^ — said the 
enraptured prophet in the name of the Church— 1 
mill exalt thee, I ivill praise thy name; for thou 
hast done wonderful things : thy counsels of old are 
faithfulness and truth,'^ ^ Inscrutable indeed they 
may sometimes appear ; and opposed to our best 

i Luke ii. 13, 14. ^ ^q^^ |2. 

2 2 Cor. ix. 15. Verse 62, ^ Isaiah xxv. 1. 



VERSE 165. 



451 



prospects of happiness ; yet the language of faith 
in the darkest hour will be — We know that all 
things work together for good to them that love God, 
to them who are the called according to his purpose." ^ 
But neither seven times a-day,^^ nor seventy times 
seven," will satisfy us in heaven. Then our song — 
even the song of Moses and the Lamb "—-will still 
be — the Lord's righteous judgments ; and for this 
ever **new song" the harps of God will never be 
unstrung, and never out of tune, throughout an eter- 
nity of praise.'^ But a moment, and we shall be 
engaged in this heavenly employ — no reluctancy of 
the spirit— no weariness of the flesh. Every moment 
is hastening on this near — this cheering — this over- 
whelmingly glorious— prospect. Blessed be God ! 

165. Great peace have they which love thy lavj, and 
nothing shall offend them. 

Every feature of the covenant of grace bears ^me 
resemblance to the nature of the covenant, full of 
grace, peace, and love. Two of the agents in the 
covenant are fitly represented by the lamb and the 
dove — emblems of peace. The tendency of its prin- 
ciples is first pure, then peaceable J' ^ The end of 
it will be peace — universal peace : They shall not 
hurt or destroy in all my holy mountain,''^ ^ The 
present enjoyment of it is peace — great peace — the 
heritage of those, which love the law of GodJ^ 

Christian ! Have you not discovered the connexion 
of peace with love for the law — the whole revealed 
will of God ? Looking at it as the law of truth — was 
not its disturbance of your peace of self-satisfaction 

1 Rom. viii. 28. ^ j^gy^ ^v. 3, 4, ^ i^id. iv. 8. 

^ James iii. 17. ^ Isaiah xi. 6 — 9= Compare ii. 4. 



452 EXPOSITION OF PSALM CXIX. 

and self-delusion the first step to the attainment of 
solid peace? You learned to see yourself as God 
sees you. Every fresh view humbled you more deeply. 
Your dissatisfaction exercised you in an anxious and 
diligent search for true peace. And then, looking at 
it again as the law of faitk^^— here is your ground 
of peace laid open. Your way to God is clear— your 
acceptance free — your confidence assured — your com- 
munion heavenly. Being justified by faith, you 
have peace with God through our Lord Jesus Christ ; " 
yea — you are " filled w^ith peace, all peace in be- 
lieving,^^ And have you not equal reason to love 
this law "as a laiv of obedience ? Here you have 
your question answered — Lord ! what wilt thou 
have me to do ? " ^ Let this word dwell in you 
richly in all wisdom ; " and it will be your daily di- 
rectory of life and conduct. You will have a taste 
to delight in it after the inner man.^^^ Walking in 
the light of it, you will go on to the full enjoyment 
of peace. Taking" cheerfully your Saviours 
*^ yoke upon you, and learning of him, you will" 
ever find rest unto your soul." All his paths are 
peace." ^ 

Professor ! what do you lose by your indulged in- 
difference to the law of God ! Does not your own 
conscience tell you, that you are a stranger to this 
peace — this great peace P^^ A secret root of 
idolatry cankers the principles of peace. Notions 
will not bring it to you. Nothing but vital godliness — 
the ''love for God's law ^^~'' the truth received in 
the love of it " — will realize the blessing.* 

Young Christian ! be not disheartened, though 
your love to the law^' be so weak, interrupted, 

^ Romans v. 1, 10, 1 1 : xv. 13. ^ ^^ts ix. 6. 

3 Romans vii. 22. ^ Matt. xi. 29. Prov. iii. 17. 



VERSE 165. 



453 



clouded, that sometimes you fear, that you have no 
love at all. Do you not mourn over the coldness of 
your love ? do you not desire to love ? Seek to know 
more of the constraining influence of the love of 
Christ. If your chariot wheels now, like those of 
the Egyptians, drive heavily ; you will then move, 
like the chariots in the prophet's vision, upon 
wheels and upon wings." ^ At least you are on the 
way to peace ; it cannot be far off. Stir up then the 
habit of diligent faith ; be active-— be more earnest 
in dependence on the Lord. Soon will he visit you 
with his cheering sunshine, and bless you with his 
heavenly peace.'^ *^The Lord is your shepherd;'' 
and, dwelling near the shepherd's tent, *'you shall 
not want." ^ Nothing comes to you without his 
appointment ; and whatever he takes away was only 
what he had first given, and leaves you nothing but 
to say — Blessed be the name of the Lord."^ What- 
ever he lays upon you is infinitely less than you de- 
serve, and with the Fatherly design to do you 
good at the latter end.''^ Whatever he gives you is 
peace — great peace " — perfect peace ; " ^ and 
though at best, as to its actual and perceptible enjoy- 
ment, it is only a chequered gift ; yet as the earnest 
of that peace, into which the righteous shall enter, 
when taken away from the evil to come " it is an 
incalculable blessing. 

The stedfastness of our profession is a most impor- 
tant fruit of this blessing of peace — Nothing shall 
offend them'^ The daily cross,^ the humbling doc- 

1 Compare Exodus xiv. 25, with Ezekiel i. 15, 23. 
2 Mai. iv.2. 

Psalm xxix. 11 : Ixxxv. 8 ; xxiii, 1. ^ Job i. 2). 

^ Deut. viii. If). ^ Isaiah xxvi 3. 

7 Ibidlvii. 16. ^ Mark x. 21, 22. 



454 



EXPOSITION OF PSALM CXIX. 



trine,^ the liery trial - — which, by offending the pro- 
fessor, detect the unsoundness of his heart — these are 
the principles of strength and consolation to the faith- 
ful lover of God's law. Those who were stumbled 
by ** tribulation or persecution/' were they who had 
no root in themselves." ^ Hence, therefore, there was 
no love in their hearts ; consequently no peace in their 
experience, and no stability or perseverance in their 
course. The frequency of such cases in a day of pro- 
fession is a subject of constant and most painful ob- 
servation. A course of religion, commenced under 
the impulse of momentary excitement, is like a "reed 
shaken by the wind." The first breath of the storm 
beats down all resolutions, that were not formed upon 
the conviction of utter helplessness, and in entire 
dependence upon Divine grace. ^ But genuine love 
will prove our safeguard against all grounds of offence. 
The Gospel has been embraced on a fair calculation 
of the cost, from a deep sense of its value, and from 
a spiritual perception of its character and applicatioe 
to our wants. We hear objections taken to the doc- 
trine of the total depravity of man ; but love to the law 
of God^' — moulding our minds into its heavenly im- 
pression— will remove all ground of offence. The 
pride of man's wisdom revolts from the doctrine of 
the cross, and the freeness of the grace of God. But 
we love it as a part of the law of faith." It suits 
our case. It answers our necessities— and therefore 
here also nothing offends iis,^^ Thus whatever be 
the hindrance — -whether from Satan or himself — whe- 
ther from the enmity of the world or the inconsistencies 
of the church— the believer, while he mourns over 
these things, he is not offended at them, or at the 

1 John vi. 60, 65, 66. ^ yi^^j^^ ^jii 21. 

3 Mark iv. 17. ^ Comp. John xv. 5. 2 Cor. xii. 9. 



VERSE 166. 



455 



Gospel through them. He has learned a more Scrip- 
tural standard, and to exercise a more discriminating 
judgment. *^ Love to the law of God^^ enables him— 
instead of being tossed to and fro in doubtful 
perplexity — to ''make straight paths for his feet." ^ 
If his cross be grievous, he seeks from the Lord a 
quiet spirit; and thus, ''in patience possessing his 
soul/' he finds " the yoke easy, and the burden 
light." ^ His difficulties exercise and strengthen his 
faith, and add fresh testimony to the faithfulness of 
the promise. Whether therefore his way be dark or 
light, his soul is at peace. In the enjoyment of his 
Saviour's love, the vritness in his own heart, that " the 
work of righteousness'' — of " love to the law of his 
God^^ — " shall be peace ; and the effect of righteous- 
ness, quietness and assurance for ever." ^ 

166, Lord, I have hoped for thy salvation, and done 
thy cornknandments. 

The experience of the " great peace connoted 
with " the love of GodCs law,'' is at once the fruit of 
faith, and the motive of obedience. And the enjoy- 
ment of it leads the child of God to give renewed 
expression to his faith and devotedness to his service. 
" Faith, which worketh by love,^ is no less the char- 
acteristic of the Old, than of the New Testament 
church. For mark here the principle and the object 
of faith — " / have hoped for thy salvation'' — and the 
practical influence of faith — I have " done thy com- 
mandments,'' " Walked not believers always in the 
same spirit? Walked they not in the same steps ? " 

1 Heb. xii. 13, with Prov. iv. 25—27. 
2 Luke xxi, 19. Matthew xi. 30. 
2 Isaiah sxxii. 17. Galatians v, 6. 



456 EXPOSITION OF PSALM CXIX. 

Faith is the exercise of the soul in a sense of need, 
in desire, and in trust. Faith goes to God on the 
ground of the promise — hope in the expectation of the 
thing promised. Thus hope implies the operation of 
faith. It appropriates to itself the object of faith. 
The power to take hold of the promises of faith, and 
to stay our souls upon their everlasting consolation, 
is the evidence of a good hope through grace"— such 
as maketh not ashamed.'" Conscious unworthiness 
may give a trembling feebleness to the hand of faith ; 
but the feeblest apprehension of one of the least of the 
promises of the gospel assures us of our interest in 
them all. Why may we not set all the fulness of the 
covenant before the weakest as well as before the 
strongest believer, and proclaim to both with equal 
freedom the triumphant challenge-—'' Who shall lay 
any thing to the charge of God's elect ? Who is he 
tJiat condemneth ? " ^ — Every believer is alike interested 
in the gospel of grace. '' There is no difference " in 
the righteousness of the gospel, which is '' the righ- 
teousness of God" — nor in the imputation of it, which 
is '' unto all and upon all — nor in the subjects^ — which 
<b them that believe — nor in the means of its applica- 
tion, which in all cases is'* by faith of Jesus Christ'^ — 
nor in the need of the blessing — '' All have sinned'^ 
without difference. All therefore are justified without 
difference.-^ The only dift'erence regards the strength 
or weakness of the faith, by which the righteousness is 
more or less distinctly appropriated, and its consequent 
blessings enjoyed. No soul however can sink into 
perdition, that grasps the promise of Christ with the 
hand of faith, be that hand ever so weak and trem- 
bling ; though, if the promise did not hold us more 

^ 2 Thess. ii. 16. Rom. v. 5. ^ j^o^. viii. 33, 34. 

3 Ibid. iii. 22, 23. 



VERSE 166. 



457 



firmly by its unchangeableness, then we hold it by our 
faith, who couid ever attain the blessing ? 

Not indeed that our interest in the Gospel is 
transient or uncertain. For though the percepr 
tion of it may be often interrupted, yet is it not 
still in the Bible— in the covenant of God— in the 
heart of God ? And is it not constantly renewed in 
the exercise of faith ? The repetition of the same act 
of faith is therefore equally necessary every moment, 
as at the first moment of our spiritual life. Whatevei' 
be our standing in the gospel, faith will always realize 
to the end the same hope for God^s salvation in every 
fresh application to Christ. Indeed the subsequent 
difficulty is often greatly increased from the neglect of 
the habitual exercise of faith. For the neglected cul- 
tivation of the habit of faith materially weakens its 
operation in seasons of emergency. The more there- 
fore it is regarded as the breathing of the soul, and the 
more constantly it is exercised in the successive occa- 
sions of every moment's need ; the less perplexity 
and confusion will be experienced, when some special 
communication of strength, or some distinct applica- 
tion of a promise, is required. 

Now is not your experience, believer, familiar with 
such an illustration as this ? You are exercised with 
wandering, defiling imaginations. You are distressed. 
You struggle against them, and again and again are 
overcome. You know the promise. You are ac- 
quainted with the remedy. But the shield of faith" 
has been laid by. You have therefore to seek it, 
when you want it at hand for the use of the present 
moment ; and thus you lie powerless, at a distance 
from the cure, instead of being able to bring your sin 
at once to Jesus—' Lord, this is my trouble; this is 
the " plague of my heart;" but speak the word 

X 



458 



EXPOSITION OF PSALM CXIX. 



only, and thy servant shall be healed." ^ Thus does 
the indolent neglect of the quickening principle of the 
soul, greatly impair its powerful energy, and the 
confidence and rejoicing of hope"^ flowing from it. 

If the life in the flesh is" not a life of faith of the 
Son of God,*' no solid and permanent happiness can be 
known. 

But on what ground is this hope for the Lord^s 
mlvation^^ built? On his faithfulness, not on our 
sincerity — on his promises, not on our frames — on 
his unchangeableness, not on our constancy. ^ It is 
built — not on the work of grace in us, but on the 
work of Christ for us— a work, which has satisfied 
every claim, provided every security, and pledged 
all the Divine perfections on our behalf— a work so 
finished and complete, that all the diflSculties of 
salvation on the part of God are removed, and the 
sinner finds no hindrance in the way but himself; 
while he is warranted, though covered with guilt and 
defilement, to apply for full, immediate, and uncon- 
ditional forgiveness. What then hinders the instant 
reception of the privilege, but disbelief of the record ? 
It is this which dares to make God a liar ^ which 
therefore must not, as is too often the case, be la- 
mented as an infirmity (except, indeed, in cases of 
constitutional weakness) ; but watched, prayed against, 
and resisted, as a deep and aggravated sin. The pre- 
sent enjoyment of the blessing is indeed often marred 
by looking at the fruits of faith (contrition, l6ve, dili- 
gence, &c.) as pre-requisites for believing, instead of 
looking to the object of faith, to put away our sin, and 
to produce these fruits in us. This not only binds our 
sin upon us, but robs God of his honour ; and, whilst 



1 Matt. viii. 8. 
3 Ibid. vi. 17, 18. 



2 Heb.iii. 6, 14. 
4 1 John V. 10. 



VERSE 166. 



459 



it prevents the descent of his blessing into our souls, 
reflects upon His wisdom and grace, who has laid the 
foundation of a sinner's hope on his own dear Son/ 
irrespective of any warrant of faith in himself. We 
want to be enlivened with sensible comfort, as a ground 
for our believing in Christ ; or if we look for it from 
faith, it is from faith o.s an axt (in which respect it is 
no more a proper ground for comfort than any other 
grace) ; instead of looking for it in and from Him^ in 
whom we believe. Thus we not only lose the peace 
and joy we are seeking ; but we lose it by our mis- 
taken way of seeking it. 

The fulness of Christ, and the promises of God in 
him, are the only basis of a full assurance of salvation : 
and this basis is equally firm at all times, and under 
all circumstances. The Apostle sa}^s to believers — 

Ye are complete in Him J'^ Your title is as perfect 
— your interest as secure, as ever it will be at the 
day of the redemption of the purchased possession,^^ ^ 
— Awakened sinner ! let not then a sense of unwor- 
thiuess paralyze your faith. As a guilty sinner, you 
are invited. As a willing sinner, you are welcome. 
As a believing sinner, you are assured. Why hesitate 
then to lay hold on eternal life ? Is it presump- 
tion in the drowning man to attempt to sv> im to the 
rock of safety ? Why then should not the sinking 
soul cast itself upon the Rock of Ages? " — Lord, 
I have hoped for thy salvation,^' 

Believer ! Behold ? " — saith your Lord — I come 
quickly ; hold that fast which thou hast, that no man 
take thy crown." Hold fast your confidence and 
the rejoicing of your hope."^ — This is of no trifling 
importance. An established confidence ought to 

^ Isaiah xxviii, 16. ^ Colossians ii. 10. 

• Ephesians i. 14. ^ Rev. iii. 11. Heb. iii. 6. 

X 2 



460 EXPOSITION OF PSALM CXIX, 

result from, and^to bear witness to, your interest in the 
Lord's salvation.i For without it, you have no relief 
from the spirit of bondage ; no enlargement in duties ; 
110 enjoyment of privileges ; no growth in grace, and 
in the knowledge of the Saviour ; " no honoured 
usefulness in the Church of God ; The things which 
remain v/ill be ready to die." ^ Rest not then satisfied 
with an occasional gleam of light and joy, while your 
horizon is overcast with doubts and fears. Waste not 
that time in heartless complaints, that would be far 
better employed in a vigorous habit of faith. Live 
above frames and feelings upon this glorious truth — 
^ Christ has undertaken for me.^ He lives and reigns, 
and pleads for every sinner that trusts in him. Exer- 
cise your dependence upon him in importunate and 
persevering supplications. Give all diligence "—at 
all times —in all ways— private and public — ** instant 
m season and out of season." Thus ** an entrance 
into" the joy, peace, and glory of ** the everlasting 
kingdom of our Lord and Saviour will be richly minis- 
tered unto you.''-'' You shall be released from the 
prison-house of despondency, and shall breathe the free 
atmosphere of adoption and heavenly love. 

But remember, that this ** assurance of hope," 
even in its weakest and lowest influence, is a practical 
principle— a spring of life in perpetual motion—** I 
have done thy commandments,^^ ** Every man that 
hath this hope in Him purifieth himself, even as he 
is pure." ^ All obedience that springs not from this 
source is— to say the least — of a low and legal cha- 
racter — the fruit of self-will, self-righteousness, self- 
sufficiency. Evangelical obedience can only flow from 
Evangelical faith and hope. Love to Christ catches 

^ See Heb. iii. 6. Whose house are we — if voe^ &c. ib. 14. 
2 Rev. iii. 2. 3 2 Peter i. 5—11. i John iii. 3. 



VERSE 166. 



461 



fire from the perception of his love to us. Without 
this perception, all is weariness, toil, and travail of 
soul in his service ; duty, not privilege ; constraint, 
not delight ; conscience, not love. Hence the most 
assured believers will be the most devoted servants 
of their Master. The joy of the Lord'' — the joy 
of faith," of acceptance, of communion — is their 
strength.^' ^ They live by faith, and as they believe, 
they love ; they deny themselves ; they lay themselves 
out for their Master's work ; they conquer all that 
oppose their progress. 

We cannot therefore do his commandments^^ with- 
out a hope for his salvation,''^ For only in propor- 
tion as we have assured our title to the promises of the 
Gospel, can we take hold of them, plead them, or 
be supported by them. When therefore our hope is 
indistinct, we are almost left to our own unassisted 
resources; and our course will probably end in per- 
petual backsliding." Active devotedness flows from 
assured acceptance,'^ Where there is no certainty, 
there can be little love, little delight, little diligence. 
Let us walk in sunshine, and we shall work cheerfully 
honourably for God.-^ 

If then we are ever ready either to suspect the 
reality of our hope for God's salvation or to 
refuse its consolations; let us— to remedy this evil — 
keep our eye fixed on Christ as its ground, and on 
fruitfulness in good works as its proper evidence. 
Thus shall we ourselves become more established ; 
and others, beholding in us the power of our Christian 
hope, will be led to say — ' We will go with you ; for 
we have heard that God is with you.' " ^ 

^ Neh. viii. 1 0. ^ gee 1 Cor. xv. 58. ^ Comp. Isa. vi. 6 — 8 
'* Zech. viii. 23. We conclude with giving a full and Scrip- 
tural view of the principles and character of Christian assurance 



462 EXPOSITION OF PSALM CXIX. 



167. My soul hath kept thy testimonies ; and I love 
them exceedingly , — 168. / have kept thy pre- 
cepts and thy testimonies ; for all my ways are 
before thee. 

Those only, who have hoped in the Lord's salvation, 
can take up this expression of joyful delight in his 

That a full sense of acceptance with God grounded upon the 
Divine testimony is attainable — there can be no doubt. The 
''covenant ordered in all things and sure" — (2 Sam. xxiii. 5.) 
offers ample warrant for the most assured confidence. The pro- 
mises of this covenant are full, free, multiplied ; adapted to all 
possible diversity of cases — attested by the oath and seal of God 
for this declared end — "the full assurance of hope,'* and the 
*' strong consolation'* of his people. (Hebrews vi. 11 — 18.) The 
instructions of our Lord and his Apostles had the same blessed 
purpose in view. (John xv. U ; xvi. 33 ; 1 John v. 13.) The 
design and efficacy of his atonement — as contrasted with the 
weakness of the legal services — was-, to make his people perfect 
as pertaining to the conscience." (Heb. ix. 9, with x. 14.) Under 
both dispensations has this sense of appropriation and conscious 
security been maintained. (Job xix. 25. Psalm xviii. 1. Cant, 
ii. 16; vii. 10. 2 Tim. i. 12. 1 John iv. 16; v. 19, 20.) Its 
basis is ground common to all, (Rom. viii. 35, 38, 39, with 31 — 
34.) The want of it is evidently reproved. (2 Cor. xiii. 5.) 
Exhortations are given to press forward to it. (Heb. vi. 11. 2 
Pet. i. 10.) Faith. (Eph. i. 13. Heb. vi. 17, 18.) Obedience. 
(Isa. xxxii. 17. xlviii. 17, 18. Ixiv. 5. John xiv. 21 — 23. 1 John 

ii. 3 — 5. iii. 24.) The fear of God. (Psalm xxv. 14.) Love. 
(1 John iii. 14, 18—21. iv. 12.) Diligence. (Heb. vi. 11. 2 
Pet. i. 5 — 11.) Perseverance, (Hos. vi. 3.) on our part : Affliction. 
(Zech. xiii. 9.) The gift of the Spirit. (Rom. viii. 16. 1 John 

iii. 24. iv. 13.) on God's part — are the means of its attainment. 
Active devotedness. (Isa. vi. 6 — 8. Support in temptation, (Job 
xix. 21-— 25.) in suffering, (2 Tim.i. 12.) and in the prospect of 
eternity f (2 Cor. v. 1. 2 Tim. iv. 6 — 8.) are its blessed results. 

It is evidently, therefore, our Father*s will, that his children's 
complete acceptance should not be with them a matter of present 
uncertainty. He intends — not only that they should reach heaven 
at last, but that heaven should commence on earth in a state of 
conscious security and peace — not only that they should have eter- 
nal life, but that they should know that they have it.) (1 John v. 
13.) The gospel — instead of forbidding this privilege, warrants, 
produces, and establishes it ; for the conviction of the professor, 
the excitement of the slumberingj and the encouragement of the 
weak. 



VERSE 167, 168. 



463 



ways. To all besides they are bondage. To these 
his service is perfect freedom." The Divine likeness 
upon the soul is not a distorted image. Every thing 
is beautiful in its place and proportion. All other 
graces gTow in connection with the love of the testi- 

Yet we must not so identify assurance with faith^ as to con- 
clude all that are destitute of it, to be unbelievers. It springs 
indeed from faith, and can grow upon no other root. All the 
practical principles connected with it are the fruits of faith. 
" The promise of the Spirit," by whom the privilege is applied, 

is received by faith." (Gal. iii. 14.) The want of assurance also 
is in fact a want of faith. It is the soul seeking " confidence in 
the flesh,*' instead of " rejoicing in Christ Jesus." The revolting 
view of its own sin, unconnected icith the covering of the atone- 
ment, produces despondency instead of assurance. Whereas on 
the other hand, a clear apprehension of the doctrines of the gospel 
is always a ground for the exercise of faith, and a means of estab- 
lishing Christian confidence. 

And yet, unless we separate between the principle, and 
the comcious interest in the objects, of faith, we shah, in a 
spirit of evangelical self-righteousness, rest our salvation — not 
upon faith as a means of laying hold of Christ, but upon some 
feeling or sensation of our own mind. Besides the Old Testament 
saints occasionally lost their consciousness of the Divine favour — 
that is their assurance (Job xiii. 24 ; xix. il. Psalm xiii. I ; xxxi, 
22 ; Ixxvii. 7 — 9; Ixxxviii. 7, 14 — 16.) : vrhile the root of the 
matter*' — the root of faith — was still m them.'* With the dis- 
ciples — while they were engrafted by faith, as living branches of 
the true vine — the privilege of assurance teas prospective (John xv. 
1 — 5, with xiv. 20.) Faith, as a mean of salvation, does not 
seem necessarily to imply an appropriating interest in the Gospel 
(John i.49, 50. Acts viii. 37. Rom. x. 9. 1 John v. 1.) The 
Apostles exhort to assurance those, who had obtained like pre- 
cious faith with them." (2 Peter i. 1 — 10.) They write to sincere 
believers, that they might be assured believers — plainly distinguishing 
between believing unto life, and knowing that we have life. 
(1 John V. 13.) They separate again between faith as the result 
of hearing, and the sealing of the spirit, i. e. assurance — as the con- 
sequence of faith (Eph. i. 13) ; as also between " the things that 
are freely given to us of God," and our knowledge or perception of 
them by the Spirit of God. (1 Cor. ii. 12.) And is our knowledge 
of these free gifts always distinct ? Have we no part in them, till 
Vv'e have fully cleared up our interest in them ? And does the 
right of the heir depend upon his consciousness of the validity of 
his title? — The command" instantly to " believe on the name 
of Jesus Christ," is indeed as binding upon us all, as any part of 
the Decalogue. (John vi. 28, 29. 1 John iii. 23.) But as faith is 
the means of obtaining forgiveness (Actsx. 43 xiii. 38 39 ; xsvi. 



464 EXPOSITION OF PSALM CXIX. 



monies of God. David was never tired of expressing 
his love. He had not done the commandments'^ 
from constraint; but his soul kept them" — yea — he 
" loved them exceedingly,^' Indeed the bias of the 
new nature to keep the precepts'^ is as prevalent, 

18.) — if it be supposed to imply a persuasion of forgiveness, it 
would involve the absurdity of believing that we are accepted, that 
we may he accepted. Thus forgiveness would be made to precede 
faith, instead of being the result of it. Again — as faith is the 
instrument, by which we are engrafted into Christ, (John xv. 4.) 
and brought into this state of acceptance, we must have faith, 
before we can be in this state — consequently before w^e can have 
assurance that we are in it. Faith therefore must be supposed 
separable from, and antecedent to, assurance. Thus also— if 
assurance be correctly defined — " knowing whom we have believed'' 
(2 Tim. i. 12.) — consciousness supposes the previous exercise 
of faith on its object — that is — faith preceding assurance. 

Nor do many of the exercises of faith recorded in the gospels^ 
exhibit distinct marks of assurance. Sense of need, desire, use of 
the appointed means, and a spirit of dependence mainly charac- 
terized the applicants for the Saviour's mercy — Doubts of his wil- 
lingness (Matt. viii. 2, 3.) or his ability (Mark ix. 22.) often 
mingled themselves with the sincere w^orkings of faith. Our Lord 
himself seemed to consider the centurion's case as an exception. 
(Matt, viii, 8 — 10.) Seldom did dependence amount to certainty ; 
and appropriation was generally rather the result than the prin- 
ciple of the application. 

" The assurance of faith " — as it properly respects a dependence 
upon the record, is indeed the essential principle of Christian life. 
But " the assurance of hope" — a conscious interest in the record^ 
comprehending the real privilege of assurance — seems to be a 
distinct and separable idea. The truth of the record — Him 
that cometh unto me I will in no wise cast out" — may be implicitly 
received ; yet a consciousness of coming, or of having come, may be 
much obscured by negligence, self-righteousness, indistinct per- 
ception of the acts of faith, or the power of unbelief in some of its 
various forms. Consequently there will be a doubt of an interest 
in the record — a want of assurance. For the Bible is not " the 
Lamb's Book of Life " — the register of the elect of God. No man 
can therefore, bring from thence a direct testimony for his personal 
salvation. His character — not his name — is in the record. The 
declaration is — *' He that believeth'* — not any particular individual 
mentioned by name — *' shall be saved." No man is commanded in 
the first instance to believe that Christ died for him individually — 
but for such as he is — -for the unworthy, the guilty, the condemned, 
the perishing. This is the warrant of his own application, the event 
of which will — ultimately, if not immediately — be appropriation 
and assurance. 



VERSES 167, 168. 



465 



as that of the old nature to sin. Once the believer 
would have wished the law of God blotted out of the 
universe, or at least exchanked for one n:iore indulgent 
to his own inclinations. But now that it is written in 
his heart, even its restraint is delightful to him ; and 

V.'e are deeply convinced, that a lowered exhibition of this 
precious doctrine and inestimable privilege has greatly dete- 
riorated the standard of Evangelical religion. The objections 
against it are founded in ignorance or misconception. Instead of 
savourins: of presmnption, it is the very principle of hu.rnility. It 
is the reception of the Divine testimiony vviti:out reasoning or dis- 
putation. \Vhereas doubting may be justly considered to use an 
anomalous term ^ proud humility , For do'^s not t'le dovd-^ r'':-i'irntof 
our unworthiness, imply a secret dependtrc^ on /: -s the 

ground of acceptance ? Xor, a2:ain, dots assurance mi. ; : „ , . ^\st the 
influence of godly fear — which was never meant to niipair tlie cer- 
taintyof our faith ; but to guard us against carnal jecurity and self- 
confidence. ^Ve " work out our saJvation : ^ "errihlinss,'' 
upon the ground of assurance — ^that is— ^ ^ _ r opriating 
confidence in God working all our ivorks m mr Pihl, li. 12, 
13. Isaiah xxvi. 12.; The assured hope of the Gospel is the 
principle — not the hindrance — of godly fear. 'Heb. xii. 2S,' In- 
deed we miust consider this doctrine, Scripturally stated, to be the 
life of present privilege, and the spring of practical devotedness. 
"Where therefore it is defectively set forth — or scarcely set forth at 
all— or guarded with an over-anxious care against abuse — the pri- 
vilege is but httle known, and the springs of active love are weak 
and uncertain. And thus beiievers too often, in a languid and 
highly sinful state of unbelief, acquiesce in a feeble exercise of this- 
vital principle, indolently yielding up all effort for a vigorous and 
healthy habit of faith. They go about their duties, like an expir- 
ing person about his v;ork; agitated about the business of the 
moment; while the desirableness of health and strength, the 
Physician and the remedy, are given up in despondency. Their case 
is perfectly recoverable by due attention to the appointed means, 
and to the real nature and syiT-ptoms of their disease. Yet they sit 
down in the miserable and degrading conclusion, that their powers 
are paralyzed ; and though they may preserve the notion of spiri- 
tual life, and the hope of salvation at last ; yet they think they 
must be content to be feeble, comfortless, and unprofitable. 

Much injury has also arisen from restricting the privilege of assu = 
ranee to the maturity of Christian experience. Does not the 
Apostle place it at the very threshold of the gosp?!, when he 
" wrote to little children — because their sins were forgiven them 
for Christ's name sake?" ^T John ii. 12.^ And ought v;e not 
after the inspired pattern to " desire every one to give dnigence'' 
in pressing towards this mark? ,^Heb, vi. 11.; Diligence — as 
the habit of faith — is the appointed me^n sloth — as the fruit of 



466 



EXPOSITION OF PSALM CXIX. 



as he gains a clearer intimacy with it, and a closer dis- 
cernment of its spirituality, he " loves it exceedingly.^' 
Not one indeed of the precepts or testimonies does 
he keep'^ as he ought, and as he desires; but there 
is not one of them, that he does not delight in, and 
most anxiously desire to fulfil. 

unbelief — the main hindrance, to its attainment. (Heb. vi. 11, 
12.) It is undoubtedly the equal and common privilege of the 
youngest as well as the oldest member of the family of God ; and 
(though unbelief, sloth, or backsliding may for a while preclude 
the enjoyment of it) it is linked to the first, as well as to any 
successive, exercise of faith — to its most trembling, as well as its 
most collected, act, (Acts xiii. 38, 39.) Indeed the first genuine 
act of faith is at least as strenuous as any subsequent act ; and 
perseverance in this act, where the hand is trembling, is often the 
characteristic of the greatest decision, courage, and maturity. All 
therefore should be exhorted to assurance; nor should the youngest 
be satisfied without the attainment of it. Many realize it at a 
very early stage of experience. And where they fall short of it, it 
is not from defect in the object, or in the warrant — but in the 
mean. The exhibition of the work of Christ is not appropriated 
with that simplicity, which brings with it " joy and peace in 
believing." See Acts viii. 5, 8, 39 ; xvi. 34. 1 Thess. i. 6. 

We cannot however, absolutely identify faith and assurance. 
Adoption into the family of God "by faith** (Gal. iii. 26.) does not, 
as we conceive, depend upon, nor is it in all cases connected with, 
consciousness of this relation. A child may be fully assured of his 
interest in the family, and title to the patrimony. But while an 
infant — vjhen his relation and interest were as complete as at any 
subsequent period — he had 7io such consciousness. And thus many 
of the dear children of God have no consciousness that they are so ; 
yet they cry, they long, they w^alk — or they try to walk — as chil- 
dren ; and so they evince that they are children. Or (to use ano- 
ther illustration) we may have light sufficient to distinguish 
objects, and to guide us on our way ; while yet we do not see 
clearly, and therefore cannot possibly be conscious that we see 
clearly. What judgment, we may also ask, must we form of 
those distressing cases of constitutional infirmity, the character- 
istic of which is not so much positive unbelief, (though the symp- 
toms may present a mixture of this principle) as a want of mental 
power (often sudden and unaccountable) to apprehend the objects 
of faith in any distinct Gospel relation ? They cannot be seen in 
their true light and bearing. The spiritual optics, though not 
destroyed, are greatly obscured ; so that the eye of sense and 
natural conscience fills the retina of contemplation with its own 
false views. This is a very different case from spiritual indolence, 
or want of laboriously distinct statement — that is — where the 
view of the elementary materials is clear^ and wants only the exer- 



: VERSES 107, 168. 467 

Nor let our consciousness of daily failures, restrain 
this strong expression of confidence. The most humble 
believer need not hesitate to adopt it as an evidence 
of grace, not as a claim of merit. ''/^ David aspired to 
no higher character than that of a poor sinner ; but 
he was conscious of spirituality of obedience, ^' ex- 

cise of industry in the arrangement of them. This is the state of 
a person in a swoon — not of a corpse. ThQ principle of life is not 
extinct, though the consciousness of it is wholly wanting, and may 
continue so for some time. 

If, again, assurance be the essential principle of faith, then faith 
can never be conceived in an imperfect state, or connected with 
any variation of growth or declension, or of spiritual intelligence. 
All that are destitute of it must also be in a state of unbelief. We 
have therefore to account for the strange anomaly of unbelievers, 
*' knowing the plague of their own hearts," hating sin, separate 
from the world, and renewed in heart, temper, life and conduct. 
For such unquestionably are many, who — though kept in bondage 
by their doubts and fears, and far from having attained a conscious 
interest in Christ — are yet (upon this supposition) bringing forth 
the fruits of faith upon the root of unbelief I Is not this a stumbling 
to the unconverted ? Is it not rather " despising" than cherish- 
ing "the day of small things?" Is it not "breaking" rather 
than binding up *' the bruised reed? " Let us pray for faith to 
receive and to exhibit " the fulness of the blessing'* — the high 
calling," and consequent responsibilities; but let us not shut the 
" little ones" out of the camp. Like Jacob of old — and after the 
pattern of a more wise and tender shepherd than he — we must 
** gently lead those that are with young,'' (Genesis xxxiii. 13, 14. 
Isaiah xl. II.) 

The Scripture seems therefore fully to warrant the distinction 
prevalent among the Puritan divines — that assurance is " neces- 
sary to the Christian — for his well-being, not for his being ; " for 
his consolation and establishment^ not for his salvation. For own 
own part — though we would not scruple to say — "He that believeth 
not shall be damned" (Mark xvi. 16.) — we dare not say — " He 
that is not assured shall be damned'* There can indeed be no 
peace without some conscious liberty to call God our own. And 
to be satisfied without the exercise of freedom, is to rob God and 
ourselves. Yet let not the trembling soul conclude too hastily 
against itself from the want of this assurance. Let him search 
into the grounds of his confidence. Let him appropriate the tes- 
timony in simplicity. Let him yield to it the obedience of faith, 
and let him not doubt, but that in the Lord's best time and way, 
he will be able to record his profession of trust — / know whom I 
have believed.. (2 Tim. i. 12.) 

- Bishop Horne. 



468 EXPOSITION OF PSALM CXlX. 



ceeding love''' to the word, and an habitual walk 
under the eye, of his God— the evidences of a heart 
(often mentioned in the Old Testament^) perfect 
with him." 

Now let us ask — Do our souls " thus keep the 
Lord's testimonies " habitually, perseveringly ? Does 
conscience testify that, with all our defects and sinful 
mixture, they are uppermost in our minds ; that our 
love breaks through the worldly rules of expediency, 
prudence, or the example of those around us (the 
too common measurement of scanty obedience) — as if 
it could never burn with sufficient fervour in his ser- 
vice, ''who loved us and gave himself for us?"- 
Why then should we shrink from this acknowledg- 
ment of *' simplicity and godly sincerity ? " If we are 
ready to own —that ''without Christ we can do 
nothing; " that his Spirit "has wrought all our works 
in us ;"^ that " by the grace of God we are what we 
are ; that our hope of acceptance is grounded only 
upon the finished work on the cross— why should we 
refuse to confess the grace of God in us ? Yet we 
must not forget, that allowed unfaithfulness in his 
service, neglect of secret prayer, impurity of motive, or 
any "iniquity regarded in the heart "—though they 
will not loosen the ground of our hope — w^ill obscure 
the comfort of our Christian confidence. How beau- 
tiful is that princely spirit, which will not serve the 

1 Compare verse 1. Margin, 2 Chron. xv. 17 ; xvi, 9 ; 2 Kings 
XX. 3. The import of the term is limited and explained by the 
word " upright" united with it, Job i. 8; Psalm xxx^ii. 37. 
The Scripture use of the word perhaps refers rather to our desires 
than our attainments (compare Phil. iii. 12 — 15 ;) and in general 
seems to mark Christian maturity, as contrasted with the weakness 
of the babe, and the inexperience of the young man in Christ. 
Compare the use of the same word reAetos in 1 Cor. ii. 6. xiv. 20. 
Heb. V. 14. 2 Gal. ii. 20. 

3 Isaiah xxvi. 12, with John xv. 5. 1 Cor. xv. 10. 



VERSES 167, 168. 469 

Lord ''of that which doth cost us nothhig ; i that 
not only longs for holiness as the way to heaven ; but 
loves heaven the better for the holy w^ay that leads 
to it, and for the perfect holiness that reigns there 
eternally ! 

And how important is the daily remembrance, that 
all our ways are before God ! that every act, 
every thought, every desire^ every word, is registered 
by conscience as his vicegerent, and laid up in his 
book of remembrance ! Well would it be for us, if 
we walked less before men, and more before God: 
if in secret, in business, at home and abroad, w e heard 
the solemn voice — '' 7 g7;i the Almighty God: walk 
before me, and be thou perfect.'^ - ^Te may be unre- 
provable in the sight of men, while it is a mere artifi- 
cial walk, grounded upon base external principles — a 
'' walking after the flesh " — not before God. Even 
the engagements of active duty may be the subtle 
snare of the great enemy to divert us from intense per- 
sonal religion ; to spoil the hidden walk of communion 
with God, by concentrating the mind upon a more 
public, and, perhaps, a more useful walk. Thus too 
often the vital principle of religion sinks into a stated 
habit. But in all things private as well as public, in 
things the most trivial as w^ell as the most weighty, to 
have our eye fixed in dutiful reverence upon the 
Omniscient, Omnipresent eye of Jehovah- — what 
solemnity w^ould it give to our whole behaviour ! what 
influence would it have upon our public professions, 
our general conversation, our secret duties ! We 
should be energetic in serving our own generation 
by the w^ill of God ; " ^ and yet, while walking before 
men, should be in reality walking before God ^' — all 



^ 2 Sam. xxiv. 24. ^ q^j^ ^vii, 1. 3 ^^.^-g ^^jjj^ 



470 



EXPOSITION OF PSALM CXIX. 



our ways before him — done in his sight, accepted in 
his favour. 

When therefore I am about to venture upon any line 
of conduct, let me consider the watchful eye over me, 
that pierces into the deepest recesses of my thoughts, 
and brings as it were to day- light my principles, my 
motives, and my ends. Above all, let me ever recol- 
lect, that he, before whom are all my ivays,^^ is He 
that hung upon the cross for my sins. Let me then 
walk, as if he were standing before me in all the 
endearing obligations of his love. Oh ! do not I owe 
him sacrifice for sacrifice, heart for heart, life for life ? 
Then surely I cannot be dead, insensible, sluggish in 
keeping his precepts. I cannot forbear to love him, or 
to conform to his rule — ^' If ye love me, keep my com- 
mandjnentsy ^ Let not the fear of legality make me 
indifferent to the privilege of keeping the command- 
ments" of this my beloved Master and Lord. Let me 
live under the solemn recollection — Thou, God, seest 
me" - and in the joyful assurance — ''Thou, God, 
lovest me ; " ^ and his ways v/ill be to me holiness, 
happiness, heaven. 



^ John xiv. 15, ^ Qgr^ ^vi. 13, with Jo^in i.48. 

2 Jer. xxxi. 3, with John xiii. 1. 



VERSES 169, 170. 



471 



PART XXII. 

169. Let my cry come near before thee, 0 Lord : give 
me understanding, according to thy word, — 
110. Let my supplication come before thee: 
deliver me according to thy word. 

We mark David here, where he always loved to be, 
a suppliant at the throne of grace. Many had been 
his^' cries and supplications,^^ His petition now Ls — 
that they may ''come near before his Lord,^' Oh! 
that our wants of every moment were felt with the 
same pressure, and carried to the Lord with the same 
faith, earnestness, humility, and perseverance ! Rich- 
ness of expression, and fluency of utterance, are the 
mere shell and shadow of prayer. The life of prayer 
is the cry " of the heart to God. The eloquence of 
prayer is its earnestness. The power of prayer is that 
which cometh — not from education, or from the natural 
desire of the man ; but that which is from above " 
— the Spirit of supplication the Spirit of adop- 
tion." The urgency of present need calls for instant 
prayer. The soul is at stake ; the enemy is within the 
walls — perhaps within the citadel. Oh ! what a pri- 
vilege to know that we have a strong habitation, 
whereunto we may continually resort'' — to be able to 
remind the Lord — Thou hast given commandrnent to 
save me ; for thou art my rock, and my fortress / " ^ 



^ Psalm Ixxi. 3. 



472 



EXPOSITION OF PSALM CXIX, 



But then we must see, that our cry comes before 
— comes near before the Lord that nothing blocks 
up the way, or interrupts the communication. If we 
are believers, the way is open : the middle wall 
of partition is broken down." Oh ! let us be excited 
to greater nearness of communion. Having bold- 
ness to enter into the holiest by the blood of Jesus, 
by a new and living way, which he hath consecrated 
for us, through the veil, that is to say, his flesh,'' - 
why should v/e be backward to come ? Had we not 
seen the way marked by this blood of sprinkling, 
we should (if we have had any sight into our own 
hearts) no more have dared to take one step into 
the awful presence of God, than to rush into the 
devouring flame. If in a moment of extremity we 
had felt, that we must pray or perish, we should 
have had no boldness to open our mouths before God, 
uiuch less to expect that our supplication ivould 
come near before him,^^ had we not been made nigh 
by the blood of Christ." ^ But what an amount of 
privilege is it, that this way to God is always open — 
that, as members of Christ, we stand m the sight of 
God as pure as Christ is pure— that we have not only 

access," but " access ivith confidence ^ — ^y^^,, with 
the same confidence as the Son of God himself! For 
the Father is never weary of delighting in his dear 
Son ; or in those who are one with him. If he 
therefore takes our names into the holy place — if he 
offer sacrifice and incense for us, and sprinkle us with 
his blood— 'Mn him we are complete"* — in him 
therefore let us glory. "^ Having an high-priest 

1 Heb. X. 19, 20. 2 Ep|j 

^ Ibid. iii. 12. Esther had access" to the King — but not 
with confidence'* — iv. 16. 

4 Col. ii. 10, 5 Isa. xlv. 24. 



VERSES 169, 170. 473 

over the house of God ; let us draw uear with a 
true heart, in full assurance of faith. 

But where we feel as if we did not, could not, 
reach the throne of grace, is there not a cause?'' 
Our distance from God must be traced to a deeper 
origin than the dulness and insensibility of our hearts. 
The real difficulty of prayer, and indeed the actual 
inability to pray, arises in many, and probably in 
most cases, from an indistinct perception of the way 
of access. We can readily conceive of this, in those 
who are totally ignorant of Christ ; and the same must 
be admitted in the cases of weak, unestablished, or 
negligent Christians. Through ignorance of the fulness 
and freeness of the gospel in the one, and indulgence 
of sin or secret unwatchfulness in the other, the way of 
access (only perceptible by the eye of faith) becomes 
obscured, the desire faint, the spiritual strength weak- 
ened. And instead of the acknowledg-ment — The 
Lord hath heard the voice of my supplications," ^ we 
have the mournful complaints—'^ My soul cleaveth to 
the dust — O that I were as in months past ! " ^ It 
must be so. For prayer without faith is a heartless 
ceremony in the spirit of bondage. That which gives 
to it life and acceptance is its immediate connexion 
with the offices of Christ.^ The ignorant and self- 
righteous may find it a matter of course (as easy as it 
is fruitless) to bow their knee in the form of prayer. 
But the light, that darts in upon awakened consciences, 
reveals something hitherto unknown of God and of 
themselves, and shews the ground of confidence for a 
self-condemned sinner, to be a matter of the deepest 
mystery, and most amazing difficulty. Such a confi- 
dence, however, God has laid open to us. We cannot 

1 Heb. X. 21, 22. ^ pgalm vi. 9. ^ Verse 25. Job xxix. 2. 
^ Hebrews iv. 14—16; x. 19—22. 



474 EXPOSITION OF PSALM CXIX. 



honour him more than by making use of it. All that 
come in the name of Jesus are welcome ; why then, 
penitent sinner, should not you be welcome? The 
throne of grace was raised for sinners such as you. 
You cannot want larger promises, or a better plea 
than meets you. there. You come — not because you 
are worthy, but because you are bid, to come. Take 
the command, and lay it upon your conscience. Christ 
is your only way to God. Faith is the act and exer- 
cise of coming to Christ. Faith therefore will bring 
you to God, if you have not hitherto come ; or 
restore you to God, if you have wandered from him. 

But there may be a secret departure from God even 
in the engagement of active service, or in the exercises 
of social religion. Be assured therefore that if these 
duties are substituted for secret communion with God, 

the things that remain in us will be ready to die ; " ^ 
ordinances will fail to enrich ; Christian fellowship 
will bring no refreshment ; and the soul, while blessed 
with the abundance of means of grace in the fulness 
of its sufBciency, will be in straits." ^ Indeed, if our 
affections and feelings are moved in social exercises, 
and are cold and insensible when we are alone with 
God, it is a bad symptom of our state. What then 
do we know of the comforts of the closet ? Do we 
pray because we love to pray, or only, because our con- 
sciences constrain us to the duty ? Does the Lord mark 
those secret transactions with himself, that manifest our 
hearts to be really drawn to him ? Is it any pressing 
business of our soul's salvation, that brings us to God ? 
Are our services enlivened with spiritual apprehensions 
of Christ ? It is possible long to continue in the out- 
ward course of duty ; and yet not one of our prayers 



Revelation iii. 2. 



- Job XX. 22. 



VERSES 169, 170. 475 

ever to come near before the LordP^' Perhaps we 
have not come in the appointed way ; and therefore 
we have never really come at all. Or if the name 
of Christ has been affixed to our prayers, it has been 
rather as a component part of a formal system, than 
as an exercise of dependence in seeking acceptance 
with God. 

But it may be, that we have backslidden from God 
in a habit of indulged coldness or wilful iniquity. 
Now if we would expect the candle of the Lord 
again to shine upon our heads, and his secret to be 
upon our tabernacles/' ^ we must rest satisfied with 
nothing short of the full restoration of our privileges. 
We must return to the Lord with deepened contrition 
in his appointed way, and wait for him to look upon 
us, and once more to let our supplication come near 
before him,'^ He had '^gone, and returned to his 
place, till we acknowledged our offence, and sought 
his face ;^''^ and he is now sitting on a throne of 
grace," waiting that he may be gracious."^ Again 
and again therefore let us fall down at his feet, and 
never cease to pray, until we feel that our cry and 
supplication come near before him,^^ and spiritual 
*' understanding and deliverance^^ are vouchsafed. 

It is beautiful to observe the Psalmist's faith, like 
Oil, feeding the flame of his supplication. Every 
petition is urged upon the warrant of a promise — 

according to thy word.'" The promises were the 
very breath of his supplication ; exciting his ex- 
pectation for a favourable answer, and exercising his 
patience, until the answer should come. Though in 
possession of so comparatively small a portion of the 
blessed book, he seemed always to find a word for the 



^ Jobxxix. 3, 4. - Hoseav. 15. 3 Isaiah xxx. 18. 



47G EXPOSITION OF PSALM CXIX. 

present occasion: always able to shew to his God his 
own hand and seal. Alas ! sometimes with the whole 
word of God before us, we are at a loss to appropriate 
one of its innumerable promises to the circumstances, 
wants, or difficulties of the day. Yet with all our 
contracted views of the covenant, still our interest in it 
is not denied. Such is the condescension of our tender 
Father, that he accepts even the stammering language 
of faith in his children! The cry Abba, Father," 
feeble as it may be — ' though ' (as Luther sweetly 
expresses it) * it is but a cry ; yet it doth so pierce 
the clouds, that there is nothing else heard in heaven 
of God and his angels.' ^ And how delightful is the 
thought, that God's elect — as they will shortly be 
gathered a countless multitude around the heavenly 
throne 2 — so do they now hold spiritual communion 
with each other, while they cry day and night " ^ 
before their Father's throne of grace ! True it is — 
we understand not one another's tongues. Yet does 
our loving Father understand us all. Nor do our 
different dialects cause any confusion in heaven, but 
rather unite and form one cloud of incense, ascending 
with continual acceptance and delight in his presence. 
Ineffable is the delight, with which our Beloved enjoys 
that communion with his people which he purchased 
with his own blood. O my dove, that art in the 
clefts of the rocks, in the secret places of the stairs, 
let me see thy countenance , let me hear thy voice : for 
sweet is thy voice, and thy countenance is comely ^'^"^ 

^ Luther on GaL iv. 6. And again — ' This little word, Father, 
conceived effectually in the heart, passeth all the eloquence of 
Demosthenes, Cicero, and of the most eloquent rhetoricians that 
ever were in the world. This matter is not expressed with words, 
but with groanings ; which groanings cannot be uttered with any 
words of eloquence, for no tongue can express them.' 

^ Rev.vii. 9. ^ Luke xviii. 7. Can. ii. 14, also iv. 11. 



VERSE 171. 



477 



171. My lips shall utter praise, when thou hast taught 
me thy statutes. 

How happy is it to go to God with a cheerful heart, 
and to be as large in praise as in prayer ! The answer 
of the supplication for spiritual understanding and 
deliverance naturally issues in the sacrifice of praise. 
Guilt had sealed David's lips, while living in the 
commission of sin, and restrained alike the utterance 
of praise and prayer. But when awakened to a sense 
of his sin, how earnest were his cries ! — Restore unt@ 
me tire joy of thy salvation. O Lord open thou my 
lips; and my mouth shall shew forth thy praise."^ 
And if guilt or unbelief has made us dumb, his peti- 
tions will be suitable means to tune our hearts to 
the songs of Zion." When the Lord has taught us 
in his statutes the revelation of himself— as having 
given his dear Son for us and to us — the tongue of 
the dumb is made to sing Thanks be to God for 

his unspeakable gift ! " ^ 

And do I not remember the time of love," when 
I was a brand plucked out of the fire '^ — a redeemed 
sinner — a pardoned rebel— destined for a seat on the 
throne of God — indulged with a taste, and assured 
of the completion, of heavenly bliss ? This was "a 
work worthy of God — a work, which none but God 
could have wrought What mercy is this that was 
vouchsafed ! Everlasting ! Unchangeable ! Let me 
cast myself daily upon it — yea— let me bury myself 
in it. What gratitude is demanded ! My lips shall 
utter praise, noiu that he has taught me his statutes'*— 

O Lord, I will praise thee ; though thou wast 

^ Psalm li. 12, 15. 2 isaiah xxxv. 6. 

^ 2 Corinthians ix. 15. 



478 EXPOSITION OF PSALM CXIX. 



angry with me, thine anger is turned away, and thou 
comfortest me." ^ 

Again — I seemed to have sunk beyond the possibi- 
lity of help. No means, no ministers, no providences, 
could reach the extremity of my case. All were 

physicians of no value," ^ tried and tried again, 
but tried in vain. But, in the midst of weakness 
thoroughly felt, strength was made perfect." ^ The 
threatening clouds were dispersed ; the breaches were 
healed ; the veil of unbelief was rent. ^' The right 
hand of the Lord hath brought mighty things to 
pass " ^ — " He hath both spoken unto me, and himself 
hath done it ; ^ and it is marvellous in our eyes." ^ 
Let my stammering lips utter praise,'' What a 
display of power ! It is the spark preserved in the 
ocean unquenched — the drop in the flames unconsumed 
— the feather in the storm unshaken — Who is a God 
like unto thee ? " Not unto us, O Lord, not unto 
us, but unto thy name give glory/' ^ 

And again — I was perplexed in a dark and bewil- 
dered path. Every dispensation of the Lord appeared 
to frown upon me. One dark hour had blotted out 
all the recollections of my former comforts ; and it was 
as if I never could, never should, rejoice again. But 
little did T think, during the season of trial, how the 
Lord was abounding towards me in all wisdom und 
prudence " ^ — how his arrows were sharpened with 
love — how he was humbling me, and proving me, to 
know what was in my heart," 9 and in the moment of 
chastening was speaking to me — I know the thoughts 
that I think towards you, saith the Lord : thoughts 

^ Isaiah xii. 1. ^ Job xiii. 4. ^ 2 Cor. xii. 9. 

Psam cxviii. 16. ^ Isa. xxxviii. 15. ^ Psalm cxviii. 23. 

7 Micah vii. 18. Psalm cxv. 1. ^ Ephes. i. 3. 
9 Deut. viii. 2, 



VERSE 172. 



479 



of peace, and not of evil, to give you an expected 
end,'' ^ What a display of wisdom ! My lips shall 
utter praise for if I ''should hold my peace, the 
stones would immediately cry out.'^^ 

Surely thus to glorify my Saviour is as high a pri- 
vilege, as to enjoy him. Nay— is it not the means of 
increasing my enjoyment of him ? For thus is my 
love excited, and every grace called into active exer- 
cise for his sake. Let me then watch, lest the enemy 
rob me, as too often he has done, of my high pri- 
vilege. Let me make much of secret prayer. Let 
me be separate from an ensnaring world. Let me 
dread separation from my God. And when deadness 
or unbelief has estranged me from him, let me never 
rest, until I once more walk in the light of his coun- 
tenance. And to this end — let me continually ''re- 
ceive the atonement," believing that it is always 
presented, and always accepted on my behalf. Let 
me fix the eye of my faith, weak and dim as it may 
be, constantly upon Jesus. He must do all for me, 
in me, by me. He must give me an abundant increase 
of " the Spirit of wisdom and revelation,"^ that I may 
be tazig fit more and more of ''the statutes^^ of 
my God; that my heart may be delightfully engaged 
with " my lips in uttering his praise, 

172. My tongue shall speak of thy word; for all thy 
commandments are righteousness. 

To speak of God and for him, will be the desire 
and delight of him, whose heart and lips have been 
taught to " utter praise,'^ Alas \ how reluctant are 
we to this work ! Our conversation with each other 



Jeremiahxxix.il. 2Lukexix.40. ^ gp^^gg 



480 EXPOSITION OF PSALM CXIX. 



— how seldom is it ''seasoned with grace — So 
much of this poor world's nothing ! So little of Jesus ! 
But if so be that we have tasted that the Lord is 
gracious," and if our hearts are under the influence of 
his love, we cannot but commend him to others. We 
cannot but speak"' of his holy character, and his 
unbounded love. And, when we see how hardly men 
judge of him — how they count his commandments 
grievous," and his way unequal," ^ ^e shall be con- 
strained to bear our testimony, that all his com- 
mandments are righteousness^^ — restraining the power 
of sin, exciting to holiness of conversation, and in 
every way conforming the soul to his image. 

Our meditation on this verse will be rendered profit- 
able, by turning it into a prayer. *• Lord, open thou 
my lips, that my tongue may speak of thy word," 
Honour me, O my God, by helping me to shew, that 

all thy commandments are righteousness,''^ If we 
were living in the atmosphere and breathing of prayer, 
how much more fluent vrould be our tongue to speak 
for God, and our speech more free for the use of 
edifying ! " ^ Not indeed that a superficial knowledge of 
the word will give a readiness and unction in speaking 
of its blessed contents. It must be made really our 
own : it must be knov/n experimentally, in order to 
be enjoyed and recommended to others. And when 
this is the case with the servant of God, how cheering, 
how enlivening his conversation ! His light so shines 
before men, that" they are constrained to glorify 
his Father which is in heaven."^ 

Perhaps— believer — you may have been led to keep 
silence from supioosed inability, natural bashfulness, 
or want of seasonable opportunity. But under un- 

^ Colossians iv. 6. ^ Ezekiel xviii. 25. 

^ Ephesians iv. 29. ^ Matthew v. 16. 



VERSE 172. 



481 



favourable circumstances it will generally be found, 
that something may be said, as well as done, in the 
service of God. And whilst it is well carefully to 
watch against the '^talk of the lips, which tendeth 
only to penury,'' ^ do not suffer the crafty devices 
of Satan to shut the mouth of the faithful witnesses 
of God. Beware, lest through the scrupulous ten- 
derness of your conscience, he get an advantage of 
you," and by means of your silence, weaken the cause 
of your Master, which it is your sincere desire to 
support. 2 Guard against the influence of unbelief. 
Bring your weakness and inability daily to the Lord. 
Let any dreaded inconsistency of profession be searched 
out, examined, and lamented before him, and opposed 
in dependence on his grace ; but never let it be made 
a covering for indolence, or supply fuel for despond- 
ency. Consider how your interest in a Divine Saviour 
makes your way open to bring all your wants to him. 
Be encouraged therefore to ask for the Spirit of God 
to guide your lips : that a poor weak sinner may be 
permitted to shew forth the praises" of Him, who 
is surrounded with all the Hosts of Heaven. 

When however our silence has arisen from the too 
feeble resistance of our natural carelessness and indo- 
lence, the recollection of many important opportunities 
of glorying our Saviour, lost beyond recal, may well 
excite the prayer — " Deliver me from blood-guiltiness, 
O God : and my tongue shall sing aloud of thy right- 
eousness." ^ Oh! to have the preciousness of souls 
deeply impressed upon our hearts I Oh ! for that com- 
passionate love, that would never suffer us to meet a 

^ Proverbs xiv. 23. 
2 It was an excellent saying of i\rch bishop Usher, when in the 
society of his friends — ' A word of Christ before v;e part.' 

Psalm li. 14. 

Y 



482 EXPOSITION OF PSALM CXIX. 



fellow-sinner, without lifting up our hearts to God on 
his behalf ; making an effort to win his soul to Christ ; 
and manifesting an earnest desire for his salvation ! 
What loss is there to our own souls in these neglected 
opportunities of blessing the souls of others ! For 
never do we receive richer fruit to ourselves, than in 
the act or endeavour to communicate to others. The 
heart becomes enlarged by every practical exercise of 
Christian love. Yet much simplicity — much unction 
from above — much tenderness of heart — much wisdom 
combined with boldness — is needed in our daily con- 
versation, that we may make manifest the savour 
of the knowledge of Christ in every place ; i and 
specially — that our very desires to bring sinners to the 
Gospel may proceed — not from a goading conscience, 
much less from pride and vain glory — but from the 
pure source of love to Christ and to our fellow-sinners. 
For even if we are as^' full of matter/' as Elihu^ was, 
nothing will be said for God — nothing, that will 
minister grace to the hearers/^ unless the influence 
of the Divine Spirit fills our hearts, ^ as ^' a well of 
water, springing up unto everlasting life a blessing 
to all around us. 



173. Let thy hand help me ; for I have chosen thy 
precepts, 

David, having engaged himself to a bold profes- 
sion of his God^ now comes to seek his needful 
supply of help/'^ — Let thine hajid help me." And 
if we are encouraged to come to the throne of grace,'' 
that we may find grace to help in time of needy' ^ ^ 
when are we not to come ? For is not every moment 

1 2 Cor, ii. 14. 2 Comp. Job xxxii. 18— 20. 

3 Comp, Eph. V. 18, 19. ^ JqJ^i-j jy ^Heb-iv. 16. 



VERSE 173. 



483 



a time of need/' such as may quicken us to flee to 
the strong tower/' whither the righteous runneth, 
and is safe ?" ^ Besieged without; betrayed within ; 
^* wrestling against flesh and blood/' and yet not 
against flesh and blood only ; ^ often discouraged by 
the little ground we seem to gain in the struggle, 
surely we need all the help of Omnipotence to sustain 
us in the tremendous conflict. We may plead our 
choice of his precepts,'^ in looking for his help.''' ^ 
David had before taken the testimonies of God as 
his heritage " ^ — including all the precious promises 
of the Gospel, extending to every necessity of time, 
and to every prospect for eternity. He now confesses 
his obligations — in choosing the precepts " — a happy 
choice — the influence of the Spirit upon his heart. ^ 

Prompt obedience, in simplicity of faith, will form 
the character of his choice. Many carnal suggestions 
are ready to ofl'er themselves, the moment that the 
purpose is forming into the choice. The things that 
were gain to us," and which now must be counted 
loss for Christ,' (should we allow them an entrance 
into our hearts at this crisis) will bring much hesita- 
tion and perplexity. Conferences with flesh and 
blood'' are amongst the most subtle hindrances to 
Christian determination.'?^ ^ What will the world say ? 
If I go too far, 1 shall give ofl'ence ; all my influence 
will be gone ; and all my prospects of eventually 
benefiting those around me will be blasted. The 
apprehension also of losing the afl^ection, and of in- 
curring the displeasure, of those whom my heart holds 
dear, is most fearful. And then, this sacrifice is too 
costly to make ; that pleasure too hard to resign/ 

^ Proverbs xviii. 10. 2 Ephesians vi. 12, 

3 Verse 94. ^ Ibid. 111. ^ See Ezek. xi. 19, 20. 

^ Philippians iii. 7. " Comp. Gal. i. I 6. 

Y 2 



484 



EXPOSITION OF PSALM CXIX. 



Thoughts of this nature — the injections of the tempter 
- — are ever at the door ; and even when effectual resis- 
tance is offered, the struggle is often most severe. 
But it is such a mighty help in this conflict, when 
one desire has taken sole possession of the heart, 
- — ^' Lord, what wilt thou have me to do ; ^ when we 
are so crucified to worldly influence, whether of plea- 
sure, profit, fear, or esteem, as to be ready to act upon 
the resolution—** Wherefore henceforth know we no 
man after the flesh," ^ Now it is that the heavenly 
beauty of the religion of the gospel breaks in upon us. 

Experience of our own weakness, and of the great 
power of the world, is gradually preparing us for victory 
over it« We shall then most specially find our happi- 
ness in losing our own will; and our Master's cross 
will be a delightful burden — like wings to a bird, or 
sails to a ship— assisting, instead of retarding, our 
course. The more we trust to his help and guidance 
in every thing, the more we shall be able to do, and 
the more delightful will his service be to us. 

The want of a determined choice is the secret of 
much of that halting profession that prevails among 
us. A compromise is attempted with the world. **The 
offence of the cross" begins to ** cease." A middle 
path of serious religion is marked out, divested of what 
is called needless offensiveness — forgetting that the 
religion that pleases the world will never be acceptable 
with God ; nor can the religion that pleases God be 
ever accommodated to the inclination of the world. 
Oh ! we shall do well to consider, whether the way 
of ''the Lord^s precepts^' may not be found too 
hard, too strait, too unfrequented — whether we are 
prepared to brave the pointed finger and whispered 



^ Acts ix. 6. 



2 2 Cor. V. 16. 



VERSE 174. 



485 



scoff of the ungodly ; and, perhaps, the opposition 
of beloved friends, with mistaken tenderness resisting 
our course.^ Often has the profession of Christ been 
hastily taken up and relinquished.- He that wishes 
to abide by it, must daily learn this lesson — Without 
me ye can do nothing ; " and, in conscious helplessness, 
he will often breathe the supplication — Let thine 
hand help me,^^ 

ISTor is this petition needful only in the first view 
of this choice, and in the first desire to appropriate 
it. In the growing and more decided conviction of 
its superior happiness, and in the daily endeavour to 
live in it, we shall find increasing need for the same 
acknowledgment of helplessness, and the same cry 
for support. And blessed be God for the assurance, 
that he has laid help upon one that is mighty ^ 
so that our insufficiency and all-sufficiency are visible 
at one glance; and when we are " most weak, then 
are we" most strong."'* " They that war against 
thee shall be as nothing, and as a thing of nought. 
For T the Lord thy God will hold thy right hand, 
saying unto thee — Fear noty I will help theeJ^^ 

174. / have longed for thy salvation^ 0 Lord; and 
thy law is my delight. 

Before we close this Psalm, let us dwell once more 
upon this word — salvation. Common as is its use, to 
the believer it has a constant freshness and an infinite 
meaning. Do we wonder at his longing for it ? Look 
at its fulness — including all the mercy of the ever- 
lasting covenant — look at its ground — that work of 
Calvary's cross once finished," ^ and leaving nothing 

^ Comp. Luke xiv. 26. 2 Comp. Matt, viii, 19, 20. 

2 Psalm Ixxxix. 19. 2 Corinthians xii. 10. 

^ Isaiah xli. 12, 13. Comp. the whole passage, verses 10 — IG. 
« Johnxix. 30. 



486 EXPOSITION OF PSALM CXIX. 

to be filled up or improved ; standing out in all its 
glorious completeness ; constraining the admiration, 
and encouraging the confidence of the chief of sinners ; 
but wholly disclaiming ail assistance from the most 
eminent saint. Look at its simplicity — not keeping 
the sinner aloof from the Saviour — not hedging up or 
bewildering the open freeness of his path ; but bringing 
him immediate peace and joy in resting upon the great 
atonement of the gospel. ^ This is indeed an object 
for the longing of the soul, that feels its own pressing 
wants, and sees in this salvation an instant and full 
supply. This longing marks the character of evan- 
gelical religion — jiot merely duty, hut delight. The 
mind wearies in the continued exertion ybr duty ; but 
it readily falls in with delight. Duties become pri- 
vileges, when Christ is their source and life. Thus 
every step of progress is progress in happiness. The 
world's all to the believer is really nothing. It pre- 
sents nothing to feed the appetite or quench the thirst 
of an immortal soul. Indeed the creatures were com- 
missioned to withhold consolation, until every desire 
was concentrated in the single object-— Thou, O God, 
art the thing that I long for until he found rest m 
the answer to his prayer — Say unto my soul, I am thy 
salvation,''^ And now he enjoys his earthly comforts, 
as not abusing them,* because he loves them as God 
would have them loved, and longs for his salvatio7i 
above them all. This is true religion — when the Lord 
of all occupies that place in the heart which he fills m 
the universe- — There he is ^' All in all." Here the 
believer cries — Whom have I in heaven but thee? 
and there is none upon earth thai I desire beside thee^ ^ 



^ See Acts ii. 37—47. viii. 5—8, 39. xvi. 31- 34. I Thess.i. 6. 
2 Psalm Ixxi. 4. P. T. ^ i^i^. xxxv. 3. 

^ 1 Cor. vii. 31. ^ Psaim ixxiii. 25. 



VERSE 174. 487 

O what a privilege is it to have him in heart, in 
thought, and in view ; to be rejoicing in his presence ; 
and to be longing for a more full conformity to his 
image, and for a more lively enjoyment of his love ! 
If this be but earth, what must heaven be ! This 
longing is a satisfactory evidence of the work of God.^ 
It exercises the soul in habitual contemplation of the 
Saviour, in nearer communion with him, and supreme 

delight in his law,^' Such desires will be unut- 
terably increased, and infinitely satisfied ^ in the fru- 
ition of his glorious Godhead.'* 

But the Lord often brings this charge against his 
professing people^ — Thou hast left thtj first loveJ^ 
The principle is net dead, but in the measure and 
degree of its operations it is decayed. Human nature 
is prone to apostacy. Slumber unconsciously steals 
upon the soul. Faith is not in habitual exercise. 
The attraction of the Saviour is not set forth. His 
love is not meditated upon. The soul is satisfied V7\t\\ 
former affections to him. There is little heart to 
labour for him. The means of communion with him 
are slighted ; the heart naturally becomes cold in 
spiritual desires, and warm in worldly pursuits ; and 
too often without any smitings of conscience for 
divided love. 

Some professors indeed consider this declension of 
affections to be a matter of course. The young con- 
vert is supposed to abound most in love, and, as he 
advances, his fervour gradually to subside into ma- 
tured judgment. Those indeed who have no root in 
themselves," lose their lively affections, and their 
religion with them.^ But surely the real principle of 
love cannot decay — that is— our esteem of God cannot 

^ SeeXeh.i. 11. - Collect for Epiphany. 

3 Rev. ii. 4. ^ See Matt. xiii. 20, 21. 



488 EXPOSITION OF PSALM CXIX. 

be lowered ; our longing for his salvation cannot 
languish; our delight in the enjoyment of it cannot 
diminish, without guilt and loss to our souls. The 
Lord calls for our love,^ and it is most unreasonable 
to deny him his own. He is the same as when we 
first loved him. Then we thought him worthy of our 
highest love. Do we now repent of having loved 
him so much ? Have we found him less than our 
expectations? Can we bestow our heart elsewhere 
with stricter justice, or to better advantage ? Do not 
all the grounds of our love to him continue in full 
force ? Have they not rather increased every day and 
hour? What would an indulgent husband think of 
incessant and increasing attentions repaid with di- 
minished affection ? Oh ! let us be ashamed of our 
indolence, and (according to our Lord's direction 2) 
''remember'' the times, when our longings for his 
salvation were more intense; when our communion 
with him was more heavenly ; when we were ready 
to labour and suffer for him, and even to die to go 
home to his presence. Let us ''repent" with deeper 
contrition, and " do our first works;" never resting 
till we can take up afresh the language of delight — 
" I have longed for thy salvation, 0 LordJ^ 

Some however of the Lord's dear children are dis- 
tressed in the conscious coldness of their spiritual 
affections. But if it be a mark of the decay of grace 
to "lose our first love," it is at least a mark of the 
truth of grace to mourn over this loss. There is 
always a blessing for " those that hunger and thirst 
after righteousness." ^ These restless desires are the 
beating pulse of the hidden life ; and if there be not 
always a sensible growth of desire and enjoyment, 



1 See Prov. xxi'J ^^6. ^ See Rev. ii. 5. ^ Matt. v. 6. 



VERSE 174. 



489 



there may be (as with the trees in winter) growth at 
the root, in a more fixed habit of grace and love, in 
a deeper spirit of humility, and in a more established 
self-knowledge and simplicity. Yet the shortest way 
of peace will be to look otF from our " longing for 
this salvation,'^ to the "salvation" itself. ^ For 
nothing is more desecrating to this great work — 
nothing more paralyzing to its power to save, than 
the incorporating with it the admixture of our own 
experience as the ground of hope. The most 
Christian feelings must find no place at the foun- 
dation. Indeed their continual variation renders 
them, especially in the hour of temptation, very 
uncertain. Yet amid all this fluctuation, Christ 
may always be safely trusted. ^1 hile, therefore our 
coldness humbles us before God, let us not brood 
in despondency, and neglect to look at the cross 
of Jesus. Let not our eyes be so filled vv ith tears of 
contrition, as to obscure the sight of his free and full 
salvation, Looking" singly '^unto Jesus" as our 
peace and our life, is at once our duty, our safety, 
and the secret principle of our daily progress heaven- 
ward. We shall indeed enjoy the realized perception 
of our own emptiness in the contemplation of his 
unbounded fulness. 

But we mark the connexion here between the 
longing for salvation,^^ and ^'delight in the law,'' 
It is at least an incidental evidence, that right appre- 
hensions of ''salvation^' must be grounded upon the 
word or " laic of God ; " and that a religion of feel- 
ing is a religion of delusion. Our delight is not only 
in his love, but in his law. And so practical is 
Christian privilege, that holy longing for salvation 



See Hebrews xii. 2. 
Y 5 



490 EXPOSITION OF PSALM CXIX. 

will always expand itself in habitual delight in the 
laiu ; which in its turn will enlarge the desire for the 
full enjoyment of salvation. All spiritual desire 
therefore, that is not practical in its exercise, is im- 
pulse, excitement — not the religion of the heart. la 
this man of God was holiness, fervency, delight.^' 

Well would it be for us, if this beautiful Psalm, and 
each verse of it, should quicken us to be followers of 
him, who evidently knew so much of the heavenly 
joys of religion. Why should we not, why do we 
not, determine to know as much of God as v/e can? 
Why are our longings for his salvation/^ so tran- 
sient and so few ? The soul that really longs shall 

not be ashamed of its hope." Even to taste the 
present fruits — though it be but a taste— -in a sense 
of reconciliation, liberty of access, a beam of the love 
of Jesus in the heart, is unutterable enjoyment. It 
strengthens the soul for endurance of trials, and for a 
devoted, self-denying, obedient service. But if what 
we have known is but a taste of heavenly pleasures ; 
let us seek for those more glowing desires, which 
shall be fully satisfied ; but which will not, cannot, be 
satisfied with any thing short of the ''fulnessof God.^'^ 
There are heights and depths of Divine love yet un- 
explored ; and it is an encouragement to remember, 
that he who has vouchsafed large apprehensions of 
them to others, is rich in mercy to all that call upon 
him : " that the fountain of everlasting love is ever 
flowing, ever full ; and that he who commands us to 
«'open our mouths wide" — has promised— 1 will 
fill them." ^^ 

Lord ! of all pov/er and might, create in our souls 
a more intense longing for thy salvation," and a 

1 Compare Ephesians iii. 19. Psalm xvii. 15. 

2 Romans x. 12. ^ Psalm Ixxxi. 10. 



VERSE 175. 491 

more fervent delight in thy laic,^^ And as our 
longings for thy salvation^^ increase, oh ! nail us to 
the door-posts of thy housej and may we be thy happy 
servants for ever ! 

175. Let my soul live, and it shall praise thee; and 
let thy judgments help me. 

What is the life that the Psalmist is now praying- 
for, but the salvation for which he was longing? The 
taste that he has received makes him hunger for a 
higher and continued enjoyment; not for any selfish 
gratification, but that he might employ himself in the 
praise of his God. Indeed, the close of this Psalm 
exhibits that character of praise pervading his expe- 
rience, which has been generally remarked in the 
concluding Psalms of this sacred book,^ — and which 
is indeed the strength " of the soul. Yet he alone 
is fitted for this heavenly exercise, of whom it has 
been said—'' This my son was dead, and is alive 
again." 2 And how will he who has '' looked to the 
hole of the pit whence he is digged," ^ who has been 
awakened to a sight of that tremendous gulf, from 
Vt hich he is but '' scarcely saved," ^ long to give utter- 
ance to the effusions of a praising heart. How 
will he cry for the quickening influence of the Lord 
and Giver of life, to stir him up to this delightful 
privilege ! Praise springs from prayer — '•' Let my soul 

^ Verses 164, 171, 172. The last six Psalms are for the most 
part throughout the breathings of praise. They were probably 
written at the close of life, and ma.y be considered as striking 
indications of a soul ripening for giory. As the perfumes of 
Arabia Felix are said to exhale their odours in the neighbouring 
provinces; so it is no marvel, if, as "the sweet Psalmist of 
Israel " drew near to the happy country, he should have inhaled 
its atmosphere of praise. 

- Luke XV. 24. 3 Isaiah li. 1. 1 Peter iv. 18. 



49-2 



EXPOSiTlON OF PSALM CXIX. 



live, and it shall praise thee'^ When the breathings 
of life into our souls'' enlivens our services, we 
become, in the noblest sense, living souls," ^ 

Too often, how^ever, the consciousness of the in- 
constancy, carelessness, and unspirituality of our 
hearts, damps our song. But let every recollection 
of our sin be accompanied with a humble yet assured 
confidence in the Lord's pardoning grace. The abo- 
minations of a desperately wicked and unsearchably 
deceitful heart may well lead us to abhor ourselves 
in dust and ashes.'*- Yet in the lowest depths of 
abasement, the Saviour's blood, applied to the con- 
science, '^cleanseth from all sin."^ He who once 

passed by us, and saw us polluted in our blood, and 
said unto us, when we were in our blood. Live:"'* 
still holdeth our souls in life,"^ by covering our 
daily infirmities, and maintaining our everlasting 
acceptance before God. 

But while the song of praise dwells on our 
lips for life thus freely given ; let us guard against 
all hindrance to its growth and influence. For 
if the life within waxes low, praise will be dull 
and heartless ; but when the assured believer 
cries with acceptance — Let my soul live, and it 
shall praise thee " — see how his spirit kindles with 
holy fire — " Blessed be the God and Father of our 
Lord Jesus Christ, which, according to his abundant 
mercy, hath begotten us again unto a lively hope by 
the resurrection of Jesus Christ from the dead ! " ^ 
The work of praise is now his nature, his element, his 
delight. No wonder, then, that he continues his cry 
for the daily renewal of his spiritual life, that he may 
return to this sweet antepast of heaven—'' Let my soul 

1 Genesis ik 7. ^ Job xlii. 6. ^ ] john i, 7. 

4 Ezekiel xvi. 6. ^ Fsalm Ixvi. 9.. ^ 1 Peter i. 3. 



VERSE 176. 



493 



Zere." And, indeed, this life— the more it is known, 
the more will it form the constant matter for prayer. 
For what besides makes existence tolerable to a 
child of God ? The mere actings of a sickly pulsa- 
tion can never satisfy him. Considering how much 
nearer he might live to God than ye has yet known, 
he longs for more vigorous influence of the Divine 
principle, and yet in his most active enjoyments, his 
insufficiency for this sacred w^ork presses upon him. 
Every expression of praise, therefore, is followed with 
petition for help— ''Le^ thij judgments help 7neJ' 
Give me such an enlightened apprehension of thy 
word — of thy character — of thy perfections, as the 
God of my salvation, as may furnish abundant matter 
for unceasing praise ; so that my daily exercise may 
be — Giving thanks always for all things unto 
God and the Father in the name of our Lord Jesus 
Christ." ^ 



176. / have gone astray like a lost sheep : seek thy ser- 
vant ; for Ida not forget thy commandments. 

That '^all we like sheep have gone astray, is 
the testimony from the mouth of God ; confirmed, 
if indeed it needed confirmation, by daily experience 
and observation. But how affecting, that this should 
not only be the description of a world living without 
God, but the confession of God's own people—*' / 
have gone astray like a lost sheep I " That they should 
ever wander from privileges so great — from a God so 
good — from a Shepherd so kind ! What can induce 
them to turn their backs upon their best Friend, and 
sin against the most precious love that was ever 

1 Ephes. V. 20. _ ^ isaiah liii. 6. 1 Peter ii. 25. 



li. 



494 EXPOSITION OF PSALM CXIX. 



known, but something, that must, upon reflection, fill 
them with shame ? The blame is readily cast upon 
the temptation of Satan, the seductive v/itcheries of 
the world, or some untoward circumstances. But 
whoever deals honestly with himself, must trace the 
source of backsliding to his own heart, and say^ — 
''This is my infirmity." ^ And have we replaced 
what we have wilfully yielded up with any thing of 
equal or superior value ? May it not be asked of us 
— What fruit have ye then in those things whereof 
ye are now ashamed ? for the end of those things is 
death." ^ 

But there is no enjoyment, while distant from the 
beloved fold. It is as impossible for the child of God 
to be happy, when separated from his God, as if he 
were in the regions of eternal despair. He has not 
lost — he cannot wholly lose — this recollection of the 
forsaken blessing. In struggling weeping faith he 
cries — *' Seek thy servant.''^ ' I cannot find my w^ay 
back ; the good Shepherd must seek me. Once I 
knew the path ; but now that I have wandered into 
bye-paths, I am no more able to return than I was to 
come at first. I have no guide but the Shepherd 
whom I have left.' How cheering then is his oiBce 
character! " Behold I, even I, will both search my 
sheep, and seek them out ; as a shepherd seeketh 
out his flock in the day that he is among his sheep 
that are scattered ; so v/ill I seek out my sheep, and 
will deliver them out of all places, where they 
have been scattered in the dark and cloudy day." ^ 
Cannot I set my seal to his faithful discharge of his 
office — He restoreth ray soul ? 

If I want further encouragement to guide ray steps 

1 Psalm Ixxvii. 10. ^ Roj^. vi. 21. 

3 Ezek. xxxiv. 11, 12. Psalm xxiii. 3. 



VERSE 176. 



495 



homeward, let me think of his own description of his 
tender faithfulness, and compassionate yearnings over 
his lost sheep ; not shewing it the way back to the 
fold, and leaving it to come after him : but laying 
it upon his own shoulders, and bringing it home ; " all 
upbraidings forgotten ; all recollection of his own pains 
swallowed up in the joy, that he hath found the 
sheep which was lost." ^ And when I consider too, 
that the express commission, that brought the Shep- 
herd from heaven to earth — from the throne of God 
to the manger, and thence to the garden and cross, — 
was '^to seek and to save that which w^as lost; 
surely I may add, in contrite grief for my wanderings, 
the confidence of my faith — / have gone astray like 
a lost sheep : seek thy servant,^'' I cannot forbear to 
plead, that though a rebellious prodigal, I am still 

thy servant,'" thy child: I still bear the child's 
mark of an interest in thy covenant. Though a 
wanderer from the fold, "/ do not for^^et thy com - 
viandmentsJ' Xothiog can erase thy law, which was 

written in my mind and inv. ard parts " ^ by the 
finger and Spirit of God, as an earnest of my adoption 
— as the pledge of my restoration. What man writes 
is easily blotted out ; what God writes is indelible. 
Let me then lie humbled and self-abased. But let 
me not forget my claim — what has been done for me. 
Thus again I hope to be received as a ^Mear'^ and 

pleasant child 4 again to be clothed with ''the 
best robe," to be welcomed with fresh tokens of my 
Father's everlasting love,^ and to be assured with the 
precious promise — " My sheep shall never perish, and 
none shall pluck them out of my hand."^ 



1 Luke XV. 4 — 6. 

3 Jer. xxxi. 33. 

5 Compare Luke xv. 22, 23. 



^ L^id. xix. 10. 
^ Ibid. v. 20. 
John X. 28. 



490 



EXPOSITION OF PSALM CXIX. 



Such, Christian Reader, would be the application 
we should make of this verse to ourselves ; and such 
a penitent confession of our backslidiugs, united vAih 
a believing dependence on the long tried grace and 
faithfulness of our God, would form a suitable con- 
clusion to our meditations on this most interesting 
Psalm. We would unite the publican's prayer with 
the great Apostle's confidence : and w hile in holy 
brokenness of heart we would wish to live and die, 
smiting upon our breast, and saying — God be 
merciful to me a sinner ; " ^ the remembrance of 
our adoption warrants the expression of assurance 
— I know w^hom I have believed, and am per- 
suaded that he is able to keep that which I have 
committed to him, against that day."^ Yet, as it 
regards the experience of David, is there not some- 
thing striking, and we had almost said, unexpected, 
in the conclusion of this Psalm ? To hear one — who 
has throughout been expressing such holy and joyful 
aspirations for the salvation of his God, such fervent 
praises of his love, that we seem to shrink back from 
the comparison with him, as if considering him almost 
on the verge of heaven — to hear this man after God's 
own heart, sinking himself to the lowest dust, under 
the sense of the evil of his heart, and his perpetual 
tendency to wander from his God, is indeed a most 
instructive lesson, tt marks the believer's conflict 
sustained to the end — the humility, and yet the strength 
of his confidence — the highest notes of praise com- 
bining with the deepest expressions of abasement — 
forming that harmony of acceptable service, which 
ascends like pillars of smoke " before God. And 
thus will our Christian progress be chequered, until 



1 Luke xviii. 13. - 2 Tim. i. 12. 3 Can. iii. 6. 



VERSE 176. 



497 



we reach the regions of unmixed praise, where we shall 
no longer mourn over our wanderings, no longer feel 
any inclination to err from our Shepherd's presence, 
no more experience the wretchedness of distance from 
him, or the difficulty of returning to him — where we 
shall be eternally safe in the heavenly fold, to go 
no more out." 1 For he that sitteth on the 

THRONE SHALL DWELL AMONG THEM ; THEY SHALL 
HUNGER NO MORE, NEITHER THIRST ANY MORE ; 
NEITHER SHALL THE SUN LIGHT ON THEM, NOR 
ANY HEAT : FOR THE LaMB WHICH IS IN THE 
MIDST OF THE THRONE SHALL FEED THEM, AND 
SHALL LEAD THEM UNTO LIVING FOUNTAINS OF 
WATERS ; AND GoD SHALL WIPE AV^^AY ALL TEARS 
FROM THEIR EYES/'" 



1 Rev. iii. 12. 



2 Ibid. vii. 15—17, 



INDEX. 



A 

Abba, Father, 476 
Acceptance, 284, 285, 358, 359 
Access, way of 30, 221, 226, 

325, 326, 472 

" importance of knowing, 

473, 474 
known to Old Testament 

believers. Pref. iv. 368, 369 
Acknowledgment of God's faith- 
fulness, 169—172, 201—204 
— righteousness, 

378—380, 391—393 
Actings of faith habitual, 457 
Activity, spiritual, 83 — 85 
Adoption, spirit of, 38, 395, 

440, 476, 496 
Advantage of religious vows. 

See Vows. 
Advocacy of Christ. See Jesus 

Christ. 

Afflictions, blessings of, 179 — 

181, 189—192, 201—204 
comfort in, 131 — 133, 

143—145, 158—160, 281 — 

284, 394—397 
• confidence in, 228 — 

230 

lost, 192 

protracted, 229 

• submission under, 202 

support of the word, 

under. See Word. 

teaching of, 189—192 

' ' gracious uses of, 203 

worldly, 159, 160, 

245,282, 396, 397 



Agatha, martyr, 118 note 
Ahitophel, 288 
Ainsworth referred to, 37 n, 
Alleine, Joseph, quoted, 123 n. 
Ambrose quoted, Pref. viii. n. 
Answers to prayer, 68, 173 n, 
Apostacy, guilt of, 104 
Apostles, conduct of, 121, 383, 
384 

Application of the word to our 

case, 34, 101, 129 
Arguments in prayer, 101, 207 n. 

249, 250, 408, 409, 412, 417 
Ashamed of Christ, 120—123 
Assurance, 13, 14, 109—112, 

221, 365—367, 368—370, 

458—467 
known to Old Testa- 
ment believers, 101, 368, 369 
loss of, sad effects, 

113, 114, 461 
how maintained, 13, 

14, 370, 462 n. 
Attainments, humble view of, 

14, 15 

Augustine, his conflicts, 80 n. 

— conversion, 21 n. 32 

prayers, 11 n. 149 

view of prayer, 401 n. 

quotations from, Pref. 

X. n. 4 19 n. 226 n. 227 n. 

264 n. 269 n. 339 n. 340 n. 

355 

Scripture fulness, view 

of, 348 n. 
Authority of the word. See 

Word. 



INDEX, 



499 



Awful state of wicked. See 

Wicked. 
of world. See World. 

B 

Backsliding, 358, 475 

guilt of, 82, 104 

loss from, 147 

return from, 359, 

360 

Bacon, Lord, quoted, 204 n. 

Balaam referred to^ 219 

Basil's prayer, 154 

Baxter, quoted, 162 

's Christian Directory, 

referred to, 178 n. 
Believers cautioned, 82, 83 
— despised bjnhe world, 

388—391 
Believer's character, 100, 249 
' comfort in affliction, 

See Affliction. 
— — condition, 317, 318 
confession of Christ, 



30—32, 112—114, 120—123, 
480—482 

• confidence, 82, 198 — 



201, 252, 253, 310—316, 325 

—329, 495, 496 
conflicts, 62 — 65, 71 

— 75, 80, 295—302,495, 496 
cross, 53, 133, 134, 



185, 426—430 

delight in the w^ord, 



32, 33, 245, 339—341, 386— 
388, 395, 444 
— encouragements. See 



Encouragements 
' — libertv in the ways of 



God, 83—85, 118—120 

> love of the brethren. 



Believer's praises. See Praise. 

prayers. See Prayer. 

preciousness in sight of 



God, 391 

prospects, 160 

— resolutions, 277 — 279 

■ security, 236, 251 — 253 

stedfastness, 81 — 83, 



230, 428—430, 453, 4.54 
trials of faith, 222—225, 

329—333 

walk, 469, 470 

Bernard quoted, 88, 119 n. 227 
Beza referred to, 21 
Bondage, spirit of, 448 
Boston, quoted, 38 
Bradford's Letters, 411 n. 
referred to, 396 n. 



163—165, 203—217 
need of mercy, 333, 



3.34 



• persecutions, 53, 133, 
134, 185, 211, 232, 427, 428, 
439 

■ plea for mercy, 247, 



334 



290—292 



portion, 148 — 150, 



Brainerd's Life, 384, 385, 387, 
390 

Brookes's Works, 72 n. 
Buchanan, Rev. Dr. referred to, 
347 n. 

Bunyan, quoted, 98, 103, 160, 
449 



Cadogan, life of, 405 n. 

Calvin on Psalm cxix. quoted. 

Preface ix. n. 
Institutes referred to, 

174 n. 

Cecil, quoted, 309, 350 n. 
Character of God. See God. 
his judgments. See Judg- 
ments. 

his testimonies. See Tes- 
timonies. 
Characteristics of Psalm cxix, 

Pref. viii. 
I Charnock, quoted, 183 
i Choice of the Gospel, 77 — 80, 
I 482—485. 

I cost counted, 427, 423 

help in making, 485 

of 2\Iary, 77 

of Paul, 77,158 

Christians. See Believers. 

love of early, 214 

— their trials, 159 

Cicero, quoted, 33 



500 



INDEX. 



Circumstances of Temptation 
See Temptation. 

Cleansing power of the Word. 
See Word 

Cleaving to God, 80—82, 236, 
237, 428—430. 

Collatia, people of, 120 n. 

Comfort of word, 131 — Ic 3 

Coming of Christy believer look- 
ing for, 221, 223, 224, 372, 
451 

Compassion to sinners, 138 — 
140, 372—377, 425—427, 
430—432 

Condition of the believer. See 
Believer. 

Confession of Christ. See Be- 
liever. 

comfort of, 115, IIG 

- young persons en- 

couraged to, 122, 123 
Confidence, Christian. See Be- 
liever. 

— — — distinguished from 

Pharisaical, 327 
dying hours, 222, 

223, 28G, 287, 289, 290, 409, 

410,415 
excitement to, 199 

—201 

Conflict spiritual. See Believer 
Conformity to the world, 304 — 
309 

danger of 1G3, 164, 

307, 308 

deceitfulness of 307 

Confusion of enemies, prayer 

for, 211— 213, 231—233, 335 

—338 
Conscience, 325 

good, 325—327 

scrupulous, 174— 

178, 280, 481 

seared, 187 — 189 

tender, 272 

> — unenlightened, 178, 

179 

Consideration, 152 — 154 
— God's, of his peo- 
ple, 433 

Contrition, sweetness of, 72, 105, 



Conversation, daily, 115 

religious, 71, 113 

— 115 

Conversion of Jews, 243 

— world, ibid. 

Convictions, immediate atten- 
tion to, 155—158 
Corruption of nature, 5, 20 

from youth, 20 

Counsel of Christ. See Jegus 
Christ. 

word, 57 — 61 

Covenant of grace, emblem of, 
241 

Covetousness, 92 — 95 

danger of. 93, 94 

mortification of, 

ibid. 

Cow^per, Bp. quoted, Pref. x. n. 

W. quoted, 310 n. 

Cranmer quoted, 441 n. 
Creation of man, 196 

end of, 197, 198 

new, on heart, 5, 6, 97 

works of, 238, 239 

Cross, taken up. See Believer. 

of Christ. See Jesus 

Christ. 

power of, 264 

Curse of sin, 24 

Cyprian's Epistles quoted, 124 n. 
432 n. 

D 

Danger, temporal, 286, 287 

— of pride, 50—52 

of prosperity, 179,180 

of self-confidence, 315 

of walking in our ow-n 

Ught, 60 
of worldly conformity. 

See Conformity. 
Daniel in Babylon, 20, 56, 404 

snare laid for, 288 

stedfastness, ibid. 

David, character of, Pref. 1. ii. 

— awe of God's word, 439 

concern for his honour, 

102 

dying advice to Solomon, 

58 



INDEX. 



501 



David, dying consolations, 222, 
223 

fear of temptation, 96 

life endangered, 286 

persecutions, 55, 439 

praises, times of, 158, 

161, 447, 4i8 

' prayer, habit of, 404, 



408 



436 



promise secured, 435, 

submission, 202, 203 

wisdom, 259, 260 

Ceadness in prayer, 238 

Deceitfulness of worldly confor- 
mity. See Conformity. 

Defilement, encouragement un- 
der, 3 

Delight, spiritual, 91, 92, 485— 
491 

in the ways of God, 37 

—39, 105, 123—125, 140— 
142 

in the word of God. 



See Believer. 
Deliverance from trial, 364 — 
367 

r from vain thoughts, 

298—300 

of children of Is- 
rael, 137, 435 

deluge, record of, 

137 

Desertion, state of, 16 — 19 

' causes of, 17 

encouragements un- 
der, 18, 19, 329—331 
Jesus Christ in state 



Divine teaching, blessing of, 265 
267 

Dominion of sin, 360 — 362 
Dying hour, confidence in. See 

Confidence 
' preparation for, 287 



Early Christians. See Christian 

rising, 405, 406 

Edwards' (President) resolu- 
tion, 68 n. 

view of false humility, 

389 n. 

view of Psalm cxix. 

Pref. vii. n^ 
Ejaculatory prayer, 173 n. 401 n. 
I Elijah's zeal, 383 
j Elisha's faith, 411 
Emblem of the covenant of 

grace, 241 
Emptiness of the world, 254 
Encouragement of the believer, 

251—253 
— to confession of 

Christ, 122, 1?3 

under the cross, 53 

deadness of prayer, 



64 



defilement of sin, 3 

-desertion. SeeDe- 

sertion. 

— desire spiritual, 106, 

107 

love of the bre- 
thren, 165 

under failure of 



of. See Jesus Christ. 
Desire, spiritual, 47, 48, 105 — 
107, 353—357, 

hindrances to, 48 

object of, 222—224 

Diff'erence between God's peo- 
ple and the w^orkl, 317 — 
319 

Diodati quoted, 166 

Divine teaching, 42—44,67, 69, 

70, 86, 164, 184 
by afiiiction, 189, 

190 



memory, 247, 248 

to perseverance, 87, 



88, 294 



493, 494 



• under power of sin, 

- to praise, 449, 450 
■ to return to God 

-under vain thoughts, 
298—302 
End of Creation, See Crea- 
tion. 

Enemies, prayer for confusion 
of. See Confusion, 



502 



INDEX. 



Enmity to the people of God, 

211,' 251, 410 
' overruled for good, 184, 

185, 428—430 
Enthusiasm, 351, 352, 
Error of heart, 50, 318 
Eternity, nearness of, 289 
Es'angelical religion, happiness 

of, Pref. viii. f23 — 125 
Example of Jesus Christ. See 

Jesus 

Excitement to Christian confi- 
dence. See Confidence 
Expectations of faith, 40, 41, 84 
Experience of Old Testament 
believers, Pref.iii. vi. 99, 368, 
369 

identical with New 

Testament, Pref. iii. — vi. 455 

■ of Jacob. See Jacob 

— of Job. See Job 

of Jonah. See Jonah 

— of Paul. See Paul 

witness of the truth 

of Scripture, 437, 438 
Extension of kingdom of Christ, 
243 

F 

Faith, actings of, 129—131, 
455—458 

ground of, 243 

practical principle, 455, 

460, 461 

trembling, 456, 457 

trials of. See Trials 

in the commandments, 1 7 9 

promise, 169 — 171, 207 n. 

of Old Testament believers, 

Pref. iii. 368, 369 
Faithfulness of God. See God 
False humility. See Humility 

ways, 271, 272, 341—344. 

See Lying 

zeal. See Zeal 

Favour, sense of, 150—152, 204, 
208, 357—360. See Assur- 
ance. 

— benefit of, 370 

means of obtaining, 371 

Fear of God, 99 



Fear of God consistent with assu- 
rance, 101, 440 n. 

fruit of assurance, 323, 

465 n. 

- — of the judgments of God, 
320—324 

Fellowship, Christian, 163— 165, 
213—217 

worldly. See Con- 
formity 

First-love, loss of, 487, 488 

Forbearance, Christian, 213 — ■ 
216 

Foreknowledge of God. See God 
Forgiveness of God. See God 
Foundation of the word of God. 

See Word 
Franck, Professor, quoted, 36 n. 
Free-will offerings, 284—286 
Fulness of Scripture. See Word 

G 

Gardiner, Col. referred to, 440 
Glover, MartsT, referred to, 
331 n. 

God, his character, 378,379 

faithfulness, 169 — ] 72, 

200, 240—242 

foreknovdedge, 242, 414 

forgiveness, 66 

goodness, 182 — 185 

mercy, 165 — 168 

righteousness, 378, 379 

unchangeableness, 241,242 

ways, 201, 202,379, 380 

the portion of his people, 

148—150 
Good conscience. See Conscience 
Grace, power of, 9 — 12 
quickening. See Quick- 
ening 

seasonable, 409, 410 

Gracious uses of affliction. See 

Affliction 
Greenham, referred to, 173 n. 

296, 297 n. 
Gregory Nazianzen, referred to, 

78 n. 

Grimshawe's Life, referred to, 

277 n. 
Gurnal quoted, 246 n. 



INDEX. 



503 



H 

Habitual actings of faith, 457 
Halyburton's Life, Pref. vii. n. 
Happiness of relision. Pref. iv. 

123—125 
Harmony of Scripture, 10, 11 
Hatred of sin, 271, 272, 342— 

344, 444—447 
Heart, tender, 188 
Heaven, service of, 116, 117, 

426, 451 
Helps to memory, 39 
Henry P. catholic rule of 214 n. 
views of Psalm cxix. 

Pref. X. 
Hervey quoted, 258 n. 
Hess, Antistes, referred to, 

348 n. 

Hiding of word in the heart. See 
V>'ord 

Hiding-place, Jesus Christ. See 

Jesus Christ 
,Hindrance5 to light of the 

Gospel, 350, 351 
love of the 

brethren, 214, 215 

prayer, 473 

' progress, 84, 

175 

History of the Bible, importance 

of, 135—138 
Holiness of the word. See 

Word 

Hope, Christian, 223, 224 

fruit of Faith, 456 

practical principle, 460, 

461 

in God's salvation, 455 

—461 

in God's word, 129 — 

131, 223, 224, 304,407,408 

Jesus Christ the Chris- 
tian's, 311 

Home, Bishop, quoted, 1, 35 n. 
386, 467 

■ Hartwell, quoted, Pref. 

ix. 

Horsley, Bishop, quoted, 3 n. 
321 n. 

Howe, quoted, 183, 184 n. 217 
Humility, 15 



Humility false, 389 
Hypocrisy, 12, 13, 217—220, 
342—344 

I 

Identity of experience of Old 
and New Testaments. See 
Experience 

Illumination, Divine. See Teach- 
ing 

Inability, moral, 10 
Indifference to the wonders of 

the Bible, 347 
Indwelling sin. See Believer's 

Conflicts 
encouragement 

under. See Encouragement 
Infidelity, preservation against, 

260, 261, 437 
Integrity, Christian, 219—221 
Intercession of the Spirit, 106 
Interest, personal, in Christ, 

108—110 
in the promise. See 

Promises 
Isaiah liii. 246 n. 
Israel, children of, their exodus, 

137, 435 
manna, 437, 438 

J 

Jacob's dying hour, 222 

experience, 169, 170 

faith in the promises, 

130 n.278 
Jephthah's vow, 188 
Jerome quoted, 

Jesus Christ, advocacy of 285, 

298, 301, 315, 400, 410, 418 

—421, 472 

government of, 392 

Jesus's compassion for sinners, 

372, 432 

conflicts, 74, 329 

counsel, 329 

delight in his work, 92, 

355 

example, 31, 92, 122, 

134, 183, 212, 287, 363, 384, 
388, 390, 404, 405 

perseverance, 82 



504 



INDEX. 



Jesus's prayers, 209, 211, 404, 

405, 432 

preaching, 31 

reproach, 56, 134, 390 

sufferings, 53, 54, 140, 

220, 416 

support, 74, 144,412 

sympathy, 228, 229, 281, 

394,395,416—418 

zeal, 384, 426, 432 

Jesus Christ, the Christian's 

hiding place, 302—304 

' — - hope, 311 

portion, 148 — 

150 

shepherd, 494, 

495—497 

■ a stranger, 45 

surety,326— 329 

Jewish Expositor quoted, 34S n. 

Rabbi, 192 n. 

Jews, conversion of, 243 

reverence for the word of 

God, 441 n. 
Joash, his history, 435, 436 
Job's affliction, 159, 227, 229 

^ conflicts, 354 

resignation, 202, 229 

steadfastness, 229 

Jonah's experience, 245 
Joseph referred to, 20, 439 
Josiah referred to, 439 
Judas referred to, 218, 219 
Judgment, good, the gift of 

God, 173 

of God, 409 

executed upon the 

ungodly, 317—319, 335, 337 
subjects of praise, 

137, 138, 161—163,450, 451 

K 

Keeping the testimonies, 3 — 5, 
8—12, 347—349, 403, 462— 
468 

Kingdom of Christ, extension 
of, 243 

Knowledge spiritual, 174, 175. 
See Understanding 

Law of God, love to, 257—259, 
433,434,451—453,462—468 



Law of God, spirituality of, 254 

—256, 340 
Leighton quoted, 231, 232, 252 
Liberty of the ways of God, 

118—120 
Lies against the people of God, 

185—187 
Life spiritual, 209, 210, 399, 

491—493 
Light of the Spirit, 351, 352 
Word, 271—276, 

349—353 
danger of walking in 

our own, 60 

hindrances to, 349, 350 

Liturgy referred to, 450 
Livy quoted, 120 n. 
Locke quoted, 386 
Love of the brethren. See Be- 
liever 

law. See Law 

constraining, 42, 453 

Luther quoted, 105 n. 262n.476 
resistance of temptation, 

402 n. 

at school, 190 

supplication, spirit of, 

402 n. 406, 407 n. 
Lying ways, 74 — 77, 444 — 447 

origin of, 76 

resistance of, 446, 447 

M 

Man, creation of. See Creation 

redemption of. See Re- 
demption 

Manton, Dr. referred to, 68 n. 

Martyn H. quoted, 336 n. 347 n. 
387, 432 

Martyrs referred to, 396 n. 

Mary's choice, 77 

Mather, Cotton, quoted, 115 n. 

Matthew, ch. xi. ver. 28, 246 n. 

Meditation, 126—128, 210, 212, 
213, 258, 259, 261,407, 408 

Memory, encouragement under 
weakness of, 39, 248 

helps to, 39 

Mercy of God. See God 

believer's need of, 333, 

334 



INDEX, 



505 



Mercy, great, 424 

tender, 208, 209, 424 

Midnight employment and sup- 
port, 161—103 

Milner quoted, 217 n. 

Misery of sin, 24 

Missionary encouragements, 243 

feelings, 376, 377 

Monica quoted, 207 n. 

Moral inability. See Inability 

Morning Exercises referred to, 
215 

Mortification of the fiesh, 161 
Moses's zeal, 383 

N 

Name of God, revealed, 144 
- — support to Jesus from 

See Jesus Christ 
support to the people 

of God from, 143—145 
Nature corruption of, 5, 20 

, renewal of, 5, 6 

Nearness of eternity, 290 
of God to his people, 

411—413 
support to Jesus from. 

See Jesus Christ 
Night-season, comfort for, 143 

O 

Obedience, Christian, 7, 8, 

happiness of, 142-- 

145 

obligations to, 7 

Offering, free-will. See Free- 

w4l Offerings 
Owen, (Dr.) quoted, 20 n.347 

441 n. 

P 

Paul, his boldness for Christ, 
121 

choice of the gospel, 77, 

158 

-Christian Experience, Pre- 
face, iii. iv. 

fervency of spirit, 83, 355 

pride, temptaton to, 51 

stedfastness, 287, 288, 

429 



Paul, tenderness of spirit, 373, 
374 

zeal, 384 

Peace of the Gospel, 451—455 
Pearce, life of, 277 n. 
People of God. See Believer 
Perfection, Christian, 468 n. 
Persecution. See Believer 
comfort under, 232, 

233, 394—397 
how to abide, 133 — 

135 

Perseverance desired, 87 
encouragement to, 

83,293, 294 
importance of, 80 

—83 

secured, 88, 294, 

^^•^9, 430 

test of, 287—289 

Personal interest in the Gospel. 

See Interest 
Peter's denial of Christ, 439 
determination to confess 

Christ, ibid 

self-confidence, 315 

Philpot referred to, 396 n. 
Pilgrim^s Song, 140—142 
spirit, importance of, 

45, 46 

Pleasures of sin contrasted, 123, 
124 

Poor, religion of, 349, 350 
Portion of the people of God, 

148—150 
Praise, 27— 29, 447—451, 477 

—479 

acceptableness of, 27,28 

— ' encouragement to, 449 

—451 

— poverty of, 27, 28 

subjects of, 449, 450 

world of, 450 

Prayer, 400—404, 474—476 

answers to, 67, 173 n, 

dulness, reason of, 402, 

473 

ejaculation, 173 n.401n. 

object of, 401 n. 

sea^^ons of, 404-406 

secret, 474 



506 



INDEX. 



Prayer, example of Jesus in. 

See Jesus Christ 
temptation resisted by, 

402 n. 

Preciousness of the believer. 

See Believer 
Pride, hateful to God, 50, 51 

spiritual, temptation to, 51 

Princes, persecution of, 55, 56, 

439 

Progress, Christian; 83 — 85 
Promise of Spirit. See Spirit 

tender heart. See 

Heart 

Promises, interest in, how dis- 
tinguished, 273—276 

pleading in prayer, 129 

—131, 207, 475, 476 

Prospects of believer. See Be- 
liever 

Prosperity, danger of 179, 180 
Psalm xxiii. quoted, 140, 141 
cxix. view of, Pref. viii. ix. 

Q 

Quickening grace, 11, 63, 107, 
237—239, 408, 420, 421, 425, 
426, 434 

power of the word, 

131—133, 246, 247 

R 

Rabbi, Jewish, 195 n. 
Record of trials of God*s people, 
395 

Redemption, work of 197, 198, 
338,345, 346, 414 

Religion, evangelical happiness 
of, Pref. viii. 123—125 

of poor. See Poor 

Religious conversation. See Con- 
versation 

Reproach. See Jesus Christ 

of the cross, 53 — 55 

of sin, 102 

Resistance of temptation. See 
Temptation 

Respect to the Word of God. 
See Word 

Reverence to the Word. See 
Word 



Righteous character of God- 

See God 
testimonies of God. 

379, 380, 397, 398 
• of the ways of God, 

201, 202 
Rising early, 404—406 
Rivet, Dr. referred to, 190 n. 
Rutherford's Letters quoted, 

131 n. 169 n. 

S 

Salvation, what it is, 110, 111, 
485,486 

• object of desire, 108 

personal interest in, 

108, 109 

— work of. See Re- 
demption 

Saul referred to, 218, 396 

Savage, Mrs. Preface x. n. 

Scott referred to, 166 n. 168 n, 
170n. 297 n. 414 n.419 n. 

Scriptures Holy, See Word of 
God. 

Scrupulous Conscience. See 
Conscience 

Seared Conscience. See Con- 
science 

Seasons of Prayer. See Prayer 
Seasonableness of grace. See 
Grace 

Security of the people of God, 

See Believer 
Self-deception, 16,37 
dedication, 276—281, 285, 

286 

denial, 161, 162 

examination, Pref. vi. vii. 

Seneca quoted, 118 n. 
Sense of favour. See Favour 
Servant of God, character of, 100 

privilege of, 334, 335 

Service of heaven. See Heaven 
Shadrach referred to, 20, 439 
Simplicity, Christian, 16,309 — 
315 

Sin, aggravations of, 24 

conflict with. See Believer 

curse of, 24 

dominion of, 360 — 362 



INDEX. 



507 



Sin, misery of, 24 1 

pleasures of, 123, 124 

hateful to the people of 

God, 342—344, 444—447 
Sincerity, godly, 12, 13,341—344 
Sorrow, godly, 71, 72 

■ worldly. See Affliction 

Spirit, intercession of, 106 

light of. See Light 

Promise of, 3, 4, 69, 70 

Spiritual activity. See Activity 

— bondage, 448 

life. See Life 

' ' hght. See Light 

pride. See Pride 

■ Understanding. See 

Understanding 
Spirituality of the Law. See Law 
State of the wicked. See \Yicked 

' world. See World 
Stedfastness of the believer. See 

Believer 
Steers Antidote to distractions 

quoted, 300 
Stranger, character of Christ as. 

See Jesus Christ 

Christians, 45 n. 

Structure of Psalm cxix.Pref.viii. 
Submission to the w^ord of God, 

260, 261, 398, 436, 437 
Sufferings of Jesus Christ. See 

Jesus Christ 
Sumner's (Bp.) Evidences quo- 
ted, 118 n. 
Support vouchsafed to Jesus 

Christ under sufferings. See 

Jesus Christ 
to people of God under 

trouble, 281—284 
from the word of God. 

See Word 
Surrender of all, 120, 280, 285, 

286 

Suretiship of Jesus Christ. See 

Jesus Christ 
Sweetness of the v/ord. See Word 



Taylor (Bp) quoted,! 74, n. 175 n. 
Teaching of God. See Divine 
Teaching 



l eaching, prayers for, 29, 42, 66, 

86, 88, 165, 172, 182, 333 
Temptation, circumstances of, 
96—98 

resistance of, 97 — 



99, 131, 134, 397 n. 401 n. 

.v.^atchfulness in, 97 

Tender Conscience. See Con- 
science 

heart, promise of. See 

Heart 

■ mercies of God. See 

Mercy 

TertulUan quoted, 347 n. 
Testimonies of God, what, 3 
— obedience, requi- 
red to, 3, 4, 462—469 

— — preciousness of, 

32—34, 290—292 
Thomas k Kerapis quoted, 410 
Thoughts, vain. See Vain 
Threatenings of the word, how 

to hear, 276 
Trials of faith, 225—227, 329— 
333 

of the world, 159 

deliverance from, 364 — 

367 

Truth of God's word. See Word 
Gospel, 393 

U 

Unbelief rebuked, 169—172 
Unchangeableness of God. See 
God 

Undefiled way, 1 

privileges of, 2 

Understanding, spiritual, 1-97, 



260, 267,270, 398, 399 
Unenhghtened conscience. See 

Conscience 
Ungodly, duty to, 432 
Upholding grace, 310 — 315 
Usher, Archbishop, quoted, 

481 n. 

V 

Vain thoughts, 295 

distress of, 296 

thoughts, encouragement 

I under, 297—302 



508 



INDEX. 



Vanity of the world, 96 
■ resistance to, 97 
Vows, religious, 276 — 280 

advantages of, 277, 278 

• evangelical cl^.aracter of, 

278 

W. 

Waiting faith. See Trials of 
Faith 

Walking before God. See Be- 
liever 

W^atchfulness, importance of, 96 
W'ays of God, liberty of. See 
Liberty 

pleasures of, 123 

—125 

Ways, lying. See False Ways 

and Lying 
Weariness in duties consistent 

with grace, 107 
Wholeness of heart, 4, 23, 151, 

152, 186. See Integrity. 
Wicked, character of, 410, 422, 

423 

compassion due to. See 

Compassion 
condition of, 3i7— 319, 

421—424 
Wisdom spiritual. See Spiritual 

Understanding 
Word of God, its application to 

our need, 34, 131, n. 
authority of, 239, 

260, 437, 439—441 
cleansing power 

of, 20, 21, 386—388 
Word, delight of Believer. See 

Believer 

foundation of, 241 — 243, 

413—415 

fulness of, 69, 87, 347 

harmony of, 10, 11 

hid in the heart, 24—27 

holiness of, 262—265, 

386—388 



W'ord, hope of believer. See 
Hope 

light of. See Light . 

• names of. Preface viii. ix. 

— quickening power of. 

See Quickening 

respect to, 79 

reverence of, 239, 439 

riches of, 290—292, 339 

—341 

support of, 131 — 133, 

243—246, 394—396 

sweetness of, 267 — 270 

truth of, 413—415, 430 

—433, 435—438 

— wonders of, 42—44, 345 

—347 n. 
W^orks of creation. See Creation 

— new creation, 5, 6, 1 97 

redemption. See Re- 
demption 
W^orld, awful state of, 139, 140, 
370, 374, 375 

compassion due to, 319, 

320, 375 

emptiness of, 254 

W^orldly conformity. See Con- 
formity 

sorrow. See Affliction 

Y 

Young Christian encouraged, 

452, 453 
warned, 427 

—429 

persons addressed, 122, 

123 

Youth — corruption of heart 
from. See Corruption. 

Z 

Zeal, Christian, 335—337, 383 

—386, 432 
^ false, 381, 382 



/ 



't 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: June 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township. PA 16066 
(724) 779-2111 



